j 



COLLECTION 



OF 



CHOICE SERMONS, 

BY THE 

?. J. C. ALBERTUS HELFENSTEIN, 

Bo-ORMERLY PASTOR OF GERMANTOWN^ PA. 

TRANSLATED FROM THE GERMAN 

BY L D jLlS'^j^' BUPP, 
Author i^Der Martyr Geschichu;' &s. 

PUBLISHED BY 

REV, CHARLES HELFENSTHIN, ' 



CARLISLE: 

OEOJIGE FLEMING, PRINTER, 
.1832, 



Entered, according to the Act of Congress, on the 17th day of Janu-- 
:iry, 1832, by CH. HELiFENSTEIN, in the Clerk's Office of the 
Eastern District of Pennsylvania, 



TEE 



FOLLOWING TRANSLATION. 



OF THE 



SERMONS OF MY REVEREND AND DEAR FATHER, 



IS MOST RESPECTrULLT DEDICATED TO THE 



Rev, Jolm S. Ebaiig^Ii, 



PASTOR OF THE C^EHMAN REFORMED CMURCH 



OF CARLISLE AND ITS VICINITY, 



AS A TOKEN OF 



THE PROFOUND ESTEEM 



IF WHICH HE IS HELD 



BY HIS SINCERE FRIEND, 



AND BROTHER, 



THE PUBLISHER 



* B s r ik 0 



Translation of the Preface, to the following ivork, 
by the Eev, Dr. Helmouth^ late of Philadelphia, 



Indulgent Reader: — You are hereby pre- 
f^ented with a number of public exhibition& 
of evangeiical truths, which require no re- 
commendation, but which, by the spirit which 
predominates in them, will emphatically re- 
commend themselves to you. 

One of the Rev. sons of the happily de- 
parted author, made the request of the writer 
of these hues, to accompany these sermons 
with a preface. The reason of this, was not 
because he was unacquainted, but because, as 
a near neighbour, he enjoyed the most inti- 
mate and confidential intercourse y/ith him» 
He remembers also with emotion, the many 
pleasant hours which they enjoyed togetlier 
in the presence of the Lord, and when he 



PKEFACJET. 



was cailed to stand at the grave of the de- 
parted, it was from the whole heart, that he 
exclaimed after him, as the language of his 
funeral text: '^^I am distressed for thee, my 
brotlier Jonathan: very pleasant hast thou 
been unto me." 1 Sam. i. 26. 

He enjoyed the pleasure of hearing him 
preach very often, and was always much edi~ 
iied, by his sermons. 

Such as were acquainted with him, and 
have heard his pulpit exhibitions, will no 
doobt bear a similar testimony: and to such, 
the present publication will not fail, to be a 
pearl of great price; and they w^ill use their 
efforts to encourage their children and other 
acquaintance, here to seek nourishment for 
their immortal souls, where they will also 
find it; for these are discussions which beai- 
upon them the seal of the Spirit of God: 
discussions, which do not only explain cir- 
cumstances, but also better the heart; discus- 
sions, which exliibit the walk of faith, simply, 
plaiijly, but also, fundamentally; discussions^ 



which know nothing of party spirit; and hence, 
may with propriety, be recommended to all 
evangelical christians. 

It may be asserted with truth, and person- 
al experience will establish the declaration, 
that no one w^ho. has perused this precious 
treasure, and uses it w'ith a spirit of devotion, 
will ever repent it. 

May the Lord of his church be praised, 
who still in much mercy, makes himself 
known in this western world, to his German 
Evangelical Zion, and has thus far, raised up 
men, who both in their preaching, and wri- 
tings, nourish and refresh precious souls, witii 
the old, but invaluable truths of the gospel. 
May the benediction of God, for Jesus Christ's 
sake, rest upon these holy discourses, and 
may he fulfil all his word, to the blessed and 
neglected author of them, so that these leaves 
may never fade. Amen. 

Philadelphia, June 7th, 1810. 

N. B. — ^The present publisher of this vol- 
ume, contemplates, should diis publication, 



Till 



PHEFACE. 



meet with general acceptance, issuing from 
the press, a second volume of the sermons 
of his reverend father, which he flatters him- 
self will be quite as interesting and edifying as 
the present. And should there be a call for 
them, he will also make arrangements, for 
having another edition of the present vohime 
pubMshedv 

C. H. 



CONTENTS. 



SERMON r. 

Habakkus, chap. ii. v. 20 — *'The Lord is in his holy temple; let all 
the earth keep silence before him.^* 1 

SERMON II, 

Isjliah, chap. xlv. V. 24. — "In the Lord have I righteousness and 
strength.". 18 

SERMON III. 

Romans, chap. iv. v. 8. — **But God comraendeth his love towards us, 
in that, while we were sinners Christ cUed for us," .33 

SERMON IT. 

Malachi, chap. iv. v. 2. — "But unto you that fear my name, shall the 
Son of Bighteousness arise with healing in his wings." , 4-7 

SERMON y. 

Titus, chap. ii. v. 11, 12. — "For the grace of God that bringeth salva- 
tion, hath appeared to all men, teaching us, that denying ungodliness 
and worldly lusts, we should live soberly, righteously, and godly, in 



this present world.". 60 

SERMON VI. 

Romans, chap. vi. v. 11. — "Likewise reckon ye also yourselves to be 
dead indeed unto sin.". 71 

SERMON TIL 

Isaiah, chap. xliv. v. 3. — **I will pour water upon him that is thirsty, 
and floods upon the dry ground.". . . . >8i 

SERMON YllL 

JoHx, CHAP. XX. V. 17. — ^'But go to my brethren, and say unto them, 
I ascend unto my Father and your Father, and to mv God and your 
God." , . , 92 



X CONTENTS. 

SERMON IX. 

Zachabiah, chap. xii. Vo 10. — "And T will pour upon the house of Da- 
vid, and upon the inhabitants of Jerusalem, the Spirit of grace and 
of supplications.^' .103 

SERMON X. 

Galatiafs, chap. v. v. 22. — "But the fruit of the Spirit is love.'' . .117 
SERMON XL 

Fsi^LM, xxiv. V. 15, — •'The eyes of the Lord are upon the right- 
eous, and his ears are open unto their cry.'' 128 

SERMON XII. 

Isaiah, chap. Iv.v. 1. — **Ho, every one that thirsteth, come ye to thc; 
waters." « . .>.*. . . ,144; 

SERMON XIII. 

Isaiah, chap. Iv. v. 1. — "And ye that have no money, come and buy, I 
and eat, yea, come, buy wine and milk without money and without 
price." ... .c , 155 \ 

SERMON XIV. 

.loHH, CHAP. viii. V. 36. — "If the Son therefore shalLmake you free, yc 
shall be fr©e indeed." * . . . . > . .167 

SERxMON XV» 

1 JoHic, CHAP. iv. V. 16. — "God is love." ...17^ 

SERMON XVL 

61SXESIS, CHAP. XV. V. 1. — "I am thy shield, and thy exceeding great 
reward." . . . 186 

SERMON XVII. 

LuK«, CHAP. xiv. V. 16 — 21. — "A certain man made a great supper, 
and bade many: and sent his servant at supper-time, to say to them 
that were bidden, come; for all things are now ready. And they all 
with one consent, began to make excuse. The first said unto him, 1 1 
have bought a piece of ground, and I must needs go and see it — I 
pray thee have me excused. And another said, I have bought five 
yoke of oxen, and I go to prove them — I pray thee Jiave me excused. 
And another said, I have married a wife, and therefore I cannot come. 
^ thut servant came, and shewed hi» J*ord these things,". .... ,198 



CONTENTS. 



; SERMON xvin. 

I.U£E, CHAP. xiv. V. 21, 22. — **Then the master of the house, being an- 
gry, said to his servant. Go out quickly into the streets and lanes of 
the city, and bring in hither the poor, and the maimed, and the halt, 
and the blind. And the servant said, Lord, it is done as thou hast 
commanded, and yet there is room." ,213 

SERMON XIX. 

Acts, chap. ii. v. 1 — 4 — "And when the day of Penticost was fully 
come, they were all with one accord, in one place; and suddenly there 
came a sound from heaven as of a rushing mighty wind, and it filled 
all the house where they were sitting. And there appeared unto 
them cloven tongues, like as of fire, and it sat upon each of them; 
and they were all filled with the Holy Ghost, and began to speak 
with tongues, as the Spirit gave them utterance.''. 224 

SERMON XX. 

Matthew, chap. vxii. v. 11 — 14. — "And when the king came in to see 
the guests, he saw there a man which had not on a wedding garment^ 
and he saith unto him, Friend, how earnest thou in hither, not having 
a wedding garment? And he was speechless. Then saith the king 
to the servants. Bind him hand and foot, and take him away, and cast 
him into outer darkness; there shall be weeping and gnashing of 
teeth. For many are called, but few are chosen.", .......238 

SERMON XXI. 

1 JoHsr, chap. it. v. 13. — ^^"Hereby we know that we dwell inhim^ and 
he in us, because h€ hath given us of his Spirit, '',......,.»»...,.,-,., ..242 



SERMON I.* 



HABAKKUKj CHAP. 2, T. 20. 

^^ The Lord is in his holy temple; let all the earth 
keep silence before him.'''* 

INTRODITCTION. 

Ma^iT are the glorious names, brethren, which are 
ascribed in Holy writ, to our blessed Mediator and Re- 
deemer, Jesus Christ, by which his mediatorial ofBce 
is made known. Amongst others he is called ^^Won- 
derfuV Isa. 9, 6. 

Now, we call that wonderful, which transcends the 
ordinary powers and operations of nature, consequent- 
ly, that which is extraordinary and supernatural. And 
in this application of the term, we find that all things 
relative to Christ, are wonderful, extraordinary and su- 
pernatural. His holy, immaculate conception, incarna- 
tion and birth, were wonderful. The union of the di- 
vine and human nature, is wonderful; and wonderful 
are his life, doctrines, sufferings, his death, his resur- 
rection and ascension, by which he purchased redemp- 
tion, and an inexhaustible treasure of blessings, for the 
indigent sinner: and, he manifests himself equally won- 
derful in the effectual application of purchased redemp- 
tion. Every awakened, enlightened, and truly regen- 
erated soul united to God, constitutes a miracle in the 
sight of angels and of men; as it is a new creation — a 
production of a new principle, which had no existence 
before: and to accomplish this, more than common 
power is necessary, — it requires extraordinary super- 
natural power, and grace; and, the means employed to 
bring a soul to this, are wonderful^ extraordinary and 

• Preached before a General Svnod, lieid in Philadelphia. 

2 



2 



supernatural, proceedin^^ only from him who is called 
^^fVonderful,^^—[vom Jesus Christ: '*Who is made 
unto us wisdom, and righteousness, and sanctifieation^ 
and redemption." 1 Cor. i, 30, Of whom it may em- 
phatically be said: ^'Know ye that the Lord leadeth 
his saints wonderfully.'' Ps. iv, 4.* 

The external and visible church of Christ on earth, 
experiences this in general; but the internal and invisi- 
ble church, or the penitent and believing, who are re- 
conciled to God by Christ, are to enjoy this sjDeeial and 
efficacious experience, collectively and individually: 
particularly when Jesus in a special manner receives 
the soul into a close union WMth the Father, by the 
power of the Holy Ghost: and after a full espousal, 
lives and abides in it. 2 Cor. vi, 16. This, indeed, is 
so wonderful, so extraordinary, that he only is capable 
of forming a just concepM*on of it, who has realized 
these things himself. Our whole nature, both outward 
and inward, must be subdued and slain. All things, 
external and internal are brought into a holy and reve- 
rent silence. The true repose of God's people, the 
genuine Sabbath of the soul, is now celebrated. Oh! 
the glorious feelings, the happy sensations, not to be 
expressed by w^orrls! — ''The Lord is in his holy tern 
p!e; let all the earth keep silence before him." 

These words, therefore, alford me occasion to speak, 
in reliance upon assistance from on high, of 

TBEUT^— The presence of Ike Lord Jesus ta his 
chtirch in general, and of his union with truly regen- 
erated and believing souls, in particular; and of the 
happy consequences which flow from it. In canvassing 
this subject, two particulars claim our attention. 

Division L There is an important truth of Christi- 
anity here declared: — and 

IL There are happy consequences and effects here 
exhibited, as flowing from it. 

f 

First part.— The first particular, or important truth, 
asserted in the words of the text, is: ''The Lord is in 
his holy temple.'' 

• Luther's version. 



SERMON !• 



3 



Since I am led by this subject, to speak of practical 
piety, or of such matters in particular, as have the 
strongest tendency to promote true godliness, 1 shall 
not occupy much of your time in explaining words: 
yet I would remark, for the information of all present, 
that we are to understand by the Lord^ spoken of here 
in the text, in general, the blessed Trinity^ but espe- 
cially the Second Person of the Godhead, the Son of 
God, our blessed Mediator and Redeemer. 

By his holy temple we are to understand, in general 
terms, his church: but especially the whole community 
of truly regenerated and believing souls, and each of 
ihem individually; as described by the apostle Paul. 
Eph. ii, 21, and I Cor. iii, 10, Let us inquire then, 
1. How tiie Lord is in his church in general. 2. How 
he is in the community of his saints, and each of them 
individually. 

First: The Lord Jesus is in the temple of his church, 
in general, by his uord and gracious gospel^ by the 
pure and faithful preaching thereof; for by it, as by the 
word of the law, the transgressor has his sins, his^t^f- 
fences and his trespasses with his guilt and danger set 
before him. In relation to this, Jehovah has t!;iven the 
command to *'Cry aloud, and spare n'^t; lift up thy 
yoice like a trumpet, and shew unto my people their 
transgressions, and unto the house of Jacob their sins." 
Isa. Ivii, 1. And, again, through the word of tho pre- 
cious gospel, he comforts all who have been bi ought 
loan experimental knowledge of themselves: for unto 
them he causes peace and salvation to be proclaimed. 
As it is written: ''Comfort ye, comfort ye my people, 
saith your God, speak ye comfortably to Jerusalem, and 
ery unto her that her warfare is accomplished, that her 
iniquity is pardoned." Isa. xl. 1, 2. And ^^Blessed 
are the poor in spirit, for their's is the kingdom of hea^ 
ven — -blessed are they that mourn, for they shall be com- 
forted," &c. Mat. V. 1—2. 

For this purpose, God, from the beginning, has, and 
still continues, to raise up in his church such pastors and 
teachers who are qualified by a spiritual experience— 
!&uch who are not only instructed according to th§ letter^ 



4 



SERMON le 



but divinely instructed as to the nature of the liino;clom 
of heaven; truly regenerated and converted souls, by 
whom, as the visible means, and instruments in his 
hands, he makes known his word, and manifests his 
most holy will. It is, therefore, a special mark of the 
gracious presence of the Lord Jesus in his church, or 
in a particular congregation, when his word abounds 
therein, when it is purely and faithfully preached ac- 
cording to his will; and when there are in the church, 
truly converted and pious teachers and pastors, who are 
taught by Christ. On the contrary, it is a mark of the 
Lord's displeasure^ and that he has withdrawn his pre- 
stance from the church, when among her members, or 
m any particular congregation, stupidity, ignorance, 
spiritual blindness, and ungodliness prevail. And when 
there are in the church such teachers only as are them- 
selves unconverted blind guides, who will ultimately 
with those, whom they so badly lead, fall into the ditch. 
The Lord threatens this as a just punishment, when 
his word and faithful ministers are despised, or neglect- 
ed by his professing people. ''Behold ! saith the Lord, 
I will send a famine in the land, not a famine of bread, 
nor a thirst for water, but of hearing of the words of 
the Lord/' Amos, viii, 11. And he threatened the 
church at Ephesus that he would come quickl}^ and re- 
move the candlestick of the gospel out of its place, ex- 
cept 'Hhey repented and done their first works," Rev. 
ii, 5. Ecclesiastical history affords abundant evidence 
th.at there were such awful vicissitudes in times which 
sre past Nor is the present period of the church's 
history wanting in evidence to prove the fulfilment of 
similar threaten ings at the present day. 

Secondly: The Lord is in the temple of his church, 
by the powerful operation of his Spirit. Thereby mak* 
inghis word and the preaching of it quickening to the 
soul. Thereby he blesses the faithful endeavors, and 
the arduous charge of pious teachers. By this Spirit 
he efiectually calls and converts sinners from darkness 
unto his marvellous light; for, "he is a Spirit of grace." 
Zach. xii, 10. It is also a mark of the gracious pre- 
sence of the Lord Jesus in his church, or in a particu- 



5 



laf coiigregation when there are many penitent, believ- 
ing, and truly converted souls, found in it. On the 
contrary, it is a mark of his displeasure, and of his ab- 
sence, when every thing is lifeless, and buried in nom- 
inal Christianity; when few, or none are found engaged 
in the christian cause, or shine in the church or congre- 
gation, as spiritual lights. David himself complains of 
this, when he exclaims: ''^Help, Lord; for the godly man 
ceaseth: for the faithful fail from among the children of 
Tiien/^ Ps. xii. 1. On another occasion, however, the 
Lord Jesus glories in his church, saying: '^For lo! the 
winter is past, the rain is o\'er and gone; the flowers ap- 
pear on earth; spring is at hand, and the voice of the turtle 
is heard in our land; the fig-tree putteth forth her green 
figs, and the vine with her tender grapes, give a good 
smelL^^ Cant. ii. 11—13. 

Tldrdly: The Lord Jesus is in the temple of his 
church; by the holy sacraments; by holy baptism, and by 
the holy supper. These are visible signs and seals of 
himself, of his saving ordinances, and benefits, and of 
his gracious presence in his church. Vv^hosoever des- 
pises these, despises him; for of the holy supper he has 
expressly said, ''This do in remembrance of me. Luke, 
xxii. 19. Namely^ to the remembrin^i; and visibly seal- 
ing of what he has done for us, and that he is thereby, 
in a spiritual manner, really present v/ith, and in us, by 
liis grace and spirit. 

Fourthly: The Lord Jesus is in the temple of his 
church in general as a gracious, merciful God and Saviour, 
who has no pleasure in the death of the sinner, but - 'that 
the wicked turn from his evil way and live.^^ Ezek. 
xxxiii. 11. ^'And whosoever cometh unto him, he will 
in no wise cast out.^^ John vi. 47. ''But who will have 
all men to be saved, and com.e unto the knowledge of 
tlie truth. 1 Tim. ii. 4. But if the wicked turn not, 
he as a just and holy God, will "whet his sword; he hath 
bent his bow, and made it ready; he hath also prepared 
for him the instrument of death, he ordaineth his arrows 
against the persecutors.^^ Ps. vii. 12, 13. "Who shall 
be revealed, at the end of the world, "from heaven 
with his mighty angels, in flaming fire, taking vengeance 



s 



SERMOX Xr 



on them that know not God, and that obey not the gos- 
pel of our Lord Jesus Christ: who shall be punished 
with everlasting destruction, from the presence of the 
Lord, and from the glory of his power. 2 Thess. i. 

Thus, and in this manner, the Lord Jesus is in the 
temple of his church in general. But he is still more 
gloriously, and essentially in his holy temple, in the 
community of his children, his true, internal, invisible 
church — in the heart, in the souls^of the truly converted 
and regenerated. This gracious presence af the Lord Je- 
sus in the soul, exceeds his presence in the temple of his 
church, as far as the reality of the New Testament does, 
the types and shadows of the old. But let us examine 
this matter for ourselves, and it will be evident to us. 

The Lord Jesus is in the holy temple of the hearts of 
his children in common. By a tnie, living, and saving 
faith, 1 Cor. xiii. 5. By virtue of which the soul is 
enabled, with an assured confidence to apply Christ and 
his precious merits, his righteousness unto itself to the 
forgiveness of sin. And, therefore, enjoys many sweet 
and comfortable '^refreshings from the presence of the 
Lord.'^ The soul receives this grace after it has en- 
dured the agonies of conviction, and, as it were, when 
Jesus imparts to it the first kiss af love. But in this there 
is nothing as yet permanent and abiding: at this crisis 
the changes in the soul are very numerous: at one time 
the penitent sinner can apply Jesus and the gracious 
merits of his blood to himself, and at another he cannot: 
at one time he enjoys his presence sensibly, at another 
time he has to complain as it were of being wholly for- 
3«iken. Hundreds, yea, even thousands, remain a long 
time in this condition; commonly because they know 
not, or desire not to know their prerogatives — they do 
not believe that more remains in reserve for them, until 
the Lord makes new discoveries of his grace. For 

The Lord is in the holy temple of the hearts of his 
children: especially through assuring faith; whereof 
Paul speaks: ''That Christ may dwell in your heartj 
bj faith. Eph. iii, 17. And when this faith is wrought 
in the soul, Jesus saith: ^^At that dav ve shall know 



SERMOK r. 



7 



that I am in the Father and ye in me, and I in you.*' 
John, xiv, 20. But this assured faith, ^'is the substance 
of things hoped for, the evidence of things not seen.'* 
Heb, xi, 1. It leaves not the least doubt nor uncertain- 
ty in the soul. It is indeed not equally strong at all 
times, but durable and abiding. Through this assuring 
faith the Lord espouses the soul forever. Hos. ii. 19, 
By virtue of which, he abides in it; although the be- 
liever may not at all times be conscious of it. Yet by 
the ass4jrance of this faith, he knows that Jesus will 
abide in him and he in him; for by reason of this faith 
he is assured that Jesus dwells by faith in his soul. 
Rom. i, 17. This faith opens the whole treasury of 
the all-sufEciency of the Lord Jesus, and affords the 
soul access to the Redeemer, to receive at his table all 
things necessary to nourish, to strengthen, and to in- 
crease its growth in the divine life» 

The Lord Jesus is in the temple of the hearts of his^ 
children. 3. By his Holy Spirit: '^And hereby, says 
John, 'Hve know that he abideth in us, by the Spirit he 
has given us.'' 1 John, iii, 24. And as long as a soul 
has not received the Spirit which Christ promised and 
actually gave unto his apostles, with all his gifts, (the 
power of performing miracles only excepted) so long it 
neither enjoys an assurance of faith, nor Christ and the 
fulness of his grace: because he is the spirit of this faith. 
2 Cor. iv, 13. The author thereof. By this Spirit th^ 
remissions of sin, justification and sanctification are in- 
stantaneously sealed. Eph. vi, 13, Cor. i, 22. By this 
Spirit, adoption, and the assurance of eternal life are 
given." Rom. viii, 15—17. By this same Spirit, Je- 
sus grants the soul perfect liberty in the practice of true 
godliness, so that the duties of religion are no longer 
performed in a legal, but in a voluntary and evangelical 
manner. John, viii, 30. ^^Because he is the Spirit of 
liberty." 2 Cor. iii, 17. Through him Christ admin- 
isters a spiritual unction, whereby believers are taught 
all things necessary to be known while here, to the per- 
fecting of their salvation. 1 John, ii, 20. Through 
this spirit, his children ^^judge all, and they are judged 
by no mziL^^ I Cor. ii, 15. Because the Spirit takes 



8 



SERMON U 



of the things of Christ, and shows them unto them* 
John, xvi, 15. Oh, the glorious prerogatives of the 
children of God! Oh, the blissful presence of Jesus! 

Thus ho reveals himself in the holy temple of the 
hearts of his children at certain seasons, and his presence 
is so glorious, that no mortal tongue is able to express 
it; when he leads us with himself into the inner cham- 
ber of our hearts, when he, as our friend and brother, 
holds sweet converse with us, when he, at such times in 
particular, stren2;thens the eyes of our faith, wjien he, 
as it were, fills us with the spirit, when helead^ us into 
himself! Oh the glorious! Oh the blessed seasons! Here 
is more than Mount Tabor, here it is heaven itself in 
us! Here the soul wishes, and desires to erect taberna- 
cles, and to abide forever. But at once the vail of the 
flesh is drawn between. Still the Lord is in his holy 
temple, but not in such brightness of the Spirit and of 
faith, as before. These happy seasons, these gracious 
moments are but seldom; and we could not even bear 
them often. But there are many, who seldom if ever, 
have this bright manifestation of the Spirit and of faith. 
This is^ however, their own fault, as we shall shortly 
hear. 

What think you of this, my friends! Is this not 
glorious presence of the Lord Jeous in his church? Is 
not this especially a heavenly, a blessed indwelling of 
himself, in the hearts of his children? Does not this 
exceed the other, as far as the mid-day exceeds the first 
glimmering of day? Yes, this is utterly undeniable. But 
let us consider the happy consequence and effects, con- 
nected with, as it is written: '^The Lord is in his holy 
temple. 

Second part: ^^Let all the earth keep silence before 
bim.^^ This we may consider in two points of view. 

First: When the whole church of Christ, either 
throughout the world, or in a certain province, in a 
country, or in any particular congregation, is greatly 
declining through her own neglect; — when nothing but 
mere, vain, professional and nominal Christianity, and 
mere ceremony prevails; and moreover, when there 
is a great degree of spiritual blindness and ignorance^ 



SERMON I. 



d 



in regard to the dealings of the Lord with the soul; 
when there is much spiritual blindness, in relation to 
the things which are of the Spirit of God: and when 
those whom we expect above all others, to be enlight- 
ened; when teachers and preachers are blind guides, 
masters of outward ceremonies, without spirit and life 
in their doctrines, and in their deportment; — it is then 
that the enemies of the church, the ungodly of this 
world, the dissembling, the hypocrite and others, take 
occasion to depose the church, speak and write against 
her; nay, they will mock, they will abuse, they will 
blaspheme her, on account of the indifference the care- 
lessness, nay even on account of her lifeless members; 
because there is neither power, nor life of the Spirit 
fo und, although the externals may be in conformity to 
the word of God. And should there even be here and 
there any retired Isrealite in the church, he will rise up 
against her, and testify against the ungodliness of her 
members, and threaten to forsake Babel. To this the 
word of God, history and daily experience bear record. 

But when spirit and life are in the church; when 
besides external, internal Christianity, is practised, and 
its effects are visible; when there are enlightened, and 
truly energetical preachers in the church, who not only 
preach the acquired wisdom of man, or as spiritual 
thieves from books, but who speak and act from con- 
viction, from their own experience of the power of the 
Holy Ghost: when there are living witnesses of the 
truth as it is in Jesus: when there are awakened, en- 
lightened, and regenerated members in the church, or 
in a particular congregation; and when the Lord Jesus 
is visibly present: when, besides outward religion, 
the religion of the Spirit also prevails; — the enemies of 
the church have then to hold their peace: hypocrites, 
dissemblers, and other enemies of the church, will then 
be made to blush, and their mouths are stopped, when 
they see the footsteps of Christ. And those, who, on 
account of the lifelessness which prevailed in the church, 
withdrew themselves from the outward fellowship, will 
willingly return, when they find Jesus and the opera^* 
tious of his Spirit thus prevailing. 



10 



SERMON I. 



Secondly: This leads me to take another view of the 
text, '*Let all the earth keep silence before the Lord." 
I will endeavor to present the subject in a different light, 
and would to God that it may be yet more plain, power- 
ful and impressive! 

I have briefly shown you how the Lord Jesus is in 
his church in general, and the close union with him, 
and his indwelling in every true child of God, in a spe- 
cial manner through the assurance of faith, and the Holy 
Ghost. Perhaps many a one has been thinking, or may 
now imagine, it is impossible for a person to come thus 
far in this life: these things are reserved for us in eter- 
nity. But I answer thee, oh man, first of all become 
silent: let satan and his deceitfulness have no longer 
place in you! Be not led so far astray by your natural 
depravity. Suffer not your prejudices, which you have 
against genuine experience, fume and rage within you. 
Attend to the voice of Jesus in your soul, whereby he 
has called you, even in the storms of your passions; re-, 
^iist his Spirit no longer, and you will see otherwise. 
I tell you in the name of Jesus, that you are yet with- 
out Christ and his grace, and cannot enjoy his presence, 
if you do not give heed without prejudice, and meditate, 
gnd yield to the influence of the Spirit. 

, But the weak in faith may perhaps exclaim: my God! 
what shall I do to become united with Jesus, that I may 
be a partaker of assurance of faith, and of the Holy 
Ghost? I have long since been convinced that all is 
not right with me; and the Lord has even now in a spe- 
cial manner revealed this to me. Precious soul, I an- 
swer, be silent before the Lord: 'Tn quietness and 
in confidence shall be your strength.'' Isa. xxx. la. 
Quench that natural fire, lay aside your formality, and 
pause within yourself. When you are in such a condi- 
tion, that all is calm in and about you, and you feel it 
sensibly; launch not into the labyrinth of worldly cares; 
but, remain in this calm, in which the Lord has placed 
you, and lift up your heart through the Spirit, and then 
you will experience what will come to pass. For ia 
ishort you must remain in more quietness of the Spirit, 
^nd learn to know yourself, or else, all is in vain. The 



SERMON r. 



11 



external exercises of religion are in themselves good, 
and approved of in the word of God^ such as, praying, 
singing, and reading in congregations, by the children 
ofGod;Ihold and visit such meetings myself. But 
these will profit you little in this respect, if you do not 
appear in secret before God and dedicate yourself to Je- 
sus in the silence, which he, as I know, has frequently be- 
gun to produce within you. although unregarded by you. 

For jinaUy : Our object must be to be silent before 
the Lord,. and acknowledge ourselves, with all the bless- 
ings received through the grace of God, as nothino:^ 
We can never, otherwise attain to any assurance of faith, 
or have a sure foundation in a state of grace, or attain to 
the enjo\'ment of the presence of Christ, promised in 
his word. To prove this, I would adduce the case of 
Eiias. As the Lord was about revealing himself to 
Elias: ^'There came first a strong wind, but the Lord 
was not in it; afterwards an earthquake, but the Lord 
was not in this: and after the earthquake a fire, but the 
Lord was not in the fire; finally, there came a still small 
voice, in this the T^ord revealed himself to Elias. '-^ 1 
Kings, ix. 11 — 14. 

He that hath ears to hear, let him hear, and read, in 
the silent resignation of the Spirit to the Lord. 

APFLICATIOX. 

^•The Lord is in his holy temple, let all the earth 
keep silence before him.'^ Li such times, and in simi- 
lar circumstances do we live at present. TiieLord has 
arisen, and hath remiembered Zion his church, that had 
been, for a long time since the reformation in a Laodician 
state. Jesus who had hitherto apparently slept in the 
hinder part, in the ship of his churcli, has arisen. He, 
as the Self-existent, through the efiicient means of his 
word, and a faithfully preached gospel, has gone forth 
throughout the land. At home and from abroad, wg 
hear of great excitements, of powerful emotions amon^^ 
the people. The Lord makes his word knov/n through 
a multitude of evangelists, awakened and t^aithfu! preach- 
ers. Witnesses, clouds of witnesses, arise in favor of 
what is preached in the power of the Spirit of God, and 



1^ SERMOK t. 

according to his word. Blessed be God! who permltsl 
me, his unworthj^ servant to hear, to see, and to expe» 
rience this practically! Indeed our part of the world 
is visited and blessed, especially within the last twenty 
years, to such a degree as is truly wonderful. 

The Lion, the Lion of the tribe of Judah, Jesus^ 
through his faithful ministers^ and servants, roars, whb 
should not fear. The Lord himself speaks, who should 
not prophecy? Who, especially when he knows that he^ 
by the free grace of God, has received this vocation^ 
would not speak, call and cry aloud? W^ho would suf« 
fer such a precious opportunity to pass by? Have you 
heard it my friends? Have you heard it? Jesus of a 
truth has arisen in his church and among us every where^ 
through the pungent preaching of his word, and the 
powerful operations of his Spirit^ thereby producing 
true repentence and faith in his atoning blood. How 
many are there? — would to God I could speak other- 
wise — how many are there regardless of all this? Who 
are still blind, deaf^ dumb, miserable^ nay, spiritually 
dead ! ! How many are there in the respective divisions 
of the church of Christ, who exclaim in relation to their 
denomination, ^'Hereis the temple of the Lord! Here 
is the temple of the Lord! Here is the temple of the 
Lord!!'^ To be saved^ you must be united with us. 
How many are there who have no other than a mere 
profession or nominal religion; depending on this or that 
outward form! Who, I know not whether to say they 
serve God, themselves or others; but I believe the latter 
to be most in point. For what kind of Christianity, or 
worship is it, to engage in mere rituals; where enmity 
and bitterness exist against each other, and denying the 
life and power of Christianity ! ! And when ten-fold as 
much is subverted by life and conduct as is even pro- 
fessed. Wo to this wretched pretext for Christianity! 
Wo to such despicable religion! Well may it be said of 
such, ^^They take my covenant in their mouth, seeing 
they hate instruction, and cast my words behind them,^' 
Ps.l. 16, 17. ^'This people draweth nigh unto me 
with their mouth, and honor me with their lips; but 
their heart is far from me: but in vain they do worship 



SEJlMOi^ I. 



13 



me, teaching for doctrines the commandments of men.^' 
Mat. XV. 8, 9. Whosoever among you, that depends 
on externals, be he Reformed, or Lutheran, or of any 
other name, be he who he may, who thas flatters him* 
self that he is a christian, deceives himself. True, 
Christ is present through these means in his church; but 
it is spiritually, and ^^whosoever has not the Spirit of 
Christ is none of his.^' For what does it profit thee, oh 
man ! if you have been baptized after this or that external 
mode: or if you hear the word, and attend the outward 
supper of the Lord, or observe other externals; unless 
Christ, by faith, dwells in your heart! unless you, as a 
penitent sinner, lay hold of Jesus and his blood-bought 
merits, by faith! All this is in vain, it avails you no- 
thing. You have ^'hewn to yourself broken cisterns, 
that can hold no water/^ 

But attention, my friends! The Lord is in his holy 
temple! Jesus is here! Not on account of this hand- 
somely adjusted building. But he is among you who 
are members of the church of Christ, though you belong 
to different congregations. Jesus in compassionate love 
is here, in reference to such as, in repentence and faith, 
so much need him, and according to his promise, he is 
with his disciples and followers who are here. He -is 
here present, offering the sinner his grace. I do it cheer- 
fully, in his name. Do you not feel the power of his 
pres.ence? Do you not feel doubt, disquietude, and an- 
guish in your soul, on account of your present condition 
Does not your conscience accuse \^ou as guilty? Sinner! 
sinner!! It is Jesus, the power of his presence, by the 
preaching of his word, and the powerful operations of 
his spirit. Now is the time — it is high time that you 
ground your prejudices, and submit in silence to the in- 
fluence of the Spirit. Let not Jesus depart from your 
hearts. I charge you by your salvation do it not. 
Surrender the strong hold of your hearts! yield! let 
grace conquer! If you delay, the devil, the world, and 
your own flesh and blood, or all at once, may come upon 
you as a flood, and stifle these convictions in the first, 
travail of your soul. Cry! cry aloud this moment: 
*^Lord! Lord!! Lord Jesus have mercy on me, a poer 

3 



14 



SERMON ii 



sinner! Lord Jesus, what shall I do to be saved? En- 
ter, enter thou blessed of the Lord, enter my heart, 
melt it, pierce it, bow it, and humble it, that thou may- 
est by true repentance and faith, ht.'ome mine and dwell 
within me, with all the merits of liiy blood. Oh! that 
Jesus would come thus upon all of you with his spirit! 
Oh1 that he would in reality manifest Lis presence unto 
us, as he is in the midst of us! 

And, you who are weak in hlih, i/gu can speak of 
the presence of Jesus in the power of the spirit; for 
you feel his presence. My dear brethren lake refuge 
in the privileges purchased for you l)y Jesus. How long 
will you remain satisfied with half a Saviour? How 
long will you torment yourselves? How long shall 
numberless and unnecessary tempests pass over your 
»ou!s? Do become silent^ surrender yourselves submis^ 
siveiy unto the Lord; and plead wilh Jesus, for a full 
assurance of faith; for the spirit of adoption, and in ja 
word, for every blessing which he purchased for his 
children; entreat him to introduce you into a perfect 
slate of liberty. As surely as Jesus lives, you will re- 
«eive him wholly. Think not that these things are re- 
served for you only in eternity. No! no! all this you 
can obtain whilst here. Other blessrngs are reserved 
for you in eternity. Deny all and become, as it were, 
ROthingo The Lord himself will bring you to this: sur- 
sender yourself wholly to him; then he will most as- 
suredly take posses.sion of your hearts, in the fullness 
of his grace. Your Jesus, your heavenly bridegroom 
is here, to espouse you for ever through the assurance of 
faith; therefore lay hold on his promises, cleave unto 
him. It is Impossible for him to dismiss you without a 
Mediing. 

But you, who are espoused to Jesus! Render him 
thanks, laud and bless hkn for his grace. Use the lib- 
erty in which Jesus has placed you, according to his 
will. Rejoice on account of your glorious prerogatives, 
and let all redound to his honor and praise. Use your 
privileges and regard not what the world may say con-, 
€:erning them. Be satisfied that you have Jesus, and 
ifeat he dwells in you. Sj>eak for iiim; nnd do all yoa 



SERMON I. 



15 



can In his name, for tliQ salvation of souls: show your- 
selves, according to the opportunity yon may have, as 
spiritual prophets, priests and kings. Follow at all 
times, as obedient sheep his voice, whereby he calls you 
to walk in love, in humility, in simplicity and upright- 
ness of heart. Thereby your walk shall be in heaven, 
as Jesus is in you, by his grace and Spirit, upon earth. 

And now, reverend auditory! Beloved and dear 
brethren in the Lord! You, who are called wdth me 
to labor for the salvation of souls! Consider how ar- 
duous our ofSce is; what an important calling we have; 
consider that all the souls by whom we have been called, 
are in a special manner committed to our charge, by 
Jesus, the Chief Snepherd. Consider that we must give 
an account on that day, not only of ourselves, but if one 
soul should be lost, through our negligence, of that soul 
v/e must give the strictest account! Oh! what an awful 
day will that be for unfaithful ministers, who neglect 
themselves, and the souls committed to their charge — 
who have served them with hay, straw and stubbles — 
mere husks; — and who have withheld from them tho 
substance, because they had it not themselves; wl^o are 
blind guides, who subvert more by their preaching, life 
and deportment, than they profit! However, it depends 
not wholly on us, yet we can be useful instruments in 
the hand of God. 

^'The Lord is in his holy temple:'^ Jesus has visited 
his church graciously. Shall we hold our peace? Shall 
we be silent, since others call and cry aloud in the name 
of Jesus? Shall we be the last to stand up on the walls 
of Zion, as spiritual watchmen, since others have for a 
long time, been standing thereon, and hundreds of souls 
have been awakened through them, from a sleep of spi- 
ritual security? Oh I my beloved brethren! Our Ger- 
man nation in this country, is in a great degree, but a 
rough, uncultivated field. The greater part of them, 
depends on mere profession, on nominal, and formal 
Christianity. Thespiritof the world animates too many , 
They have adopted numberless, unavailing, and fruitless 
notions, and they keep off from the reality of religion, 
it is in Christ, They are divided into numerous sect^, 



16 



SERMON I. 



And to whom, think you, can this charge be laid . They 
reflecting say, if teachers and preachers were more de- 
vout, it would never have come to this; or, if even now 
all would rise for Jesus, it would soon be better. The 
Lord be praised! Here and there, among us Germans, 
things have a fine aspect, glorious fruits of the word, 
and of the Spirit are visible. But, Oh, that these revi- 
vals were more general — Oh I that the winter would 
soon be past, and spring approach, and that the voice of 
the turtle-dove, among thousands of others, m>ay be 
heard, and a plentiful summer of unfeigned Christianity 
may soon follow. My brethren^ I charge you by the 
Chief Shepherd, Jesus, by the salvation of his blood-pur- 
chased souls, let us all be found faithful ministers and 
stewards of the mysteries of God. Let us appear before 
God in secret prayer and supplication without ceasing, 
for ourselves and especially for the souls committed to 
our charge. Let us pray to the Lord for each other, by 
day and by night, let us pray individually and simulta- 
neously for each other, that he may qualify us, by a spi- 
ritual experience, and that he may increase this expe- 
rience in those who have enjoyed it: for without per- 
sonal experience, a preacher cannot, be he ever so learn- 
ed, preach the way of salvation w^ith power and energy. 
He must, above all thingr=^, be in possession of this ex- 
perience of the power of this relio;ion himself, if he 
wishes rightly and successfully to lead the lambs and 
sheep of Christ. And what does it avail, when we have 
this spirit in our souls, if we do not apply it properly; 
if we are captivated by prejudices, or if brotherly love 
is wanting? Let us, by the grace of God, lay aside 
all fear, faint-heartedness, doubt, prejudice, and every 
other hindrance. Beloved brethren! you, who bewail 
with me the loss of Joseph, the schisms in Zion, let us 
break forth in the name and power of Jesus. Let us 
be spent and die for Jesus: I tender you, in testimony 
thereof, the hand of brotherly love, before the omniscent 
God, w^ho tries the hearts and reins of men; I will unite 
w^ith you — let us advance: the rest must and will follow 
us. And should we even suffer tribulation and persecu- 
tion, and should many enemies arise against iiS| w^iat 



SERMON I. 



17 



does that signify! We have Jesus on our side; w^have 
a rich Father in heaven, who is in the possessior^of all 
things, he can provide for us. Let us preach Je iis and 
him crucified! Let us preach the necessity of repen- 
tance, and a living faith in him — let us preac^ 'sanctifi- 
cation through the blood of Christ — the necessity of an 
upright life and conduct, througn him. Let us as much 
as possible, direct our hearers from the external means, 
to the internal, even to Jesus himself. We need net 
apprehend any danger that external religion will sufler 
thereby. No! no! thereby it will be brought to its pro- 
per form and order. We will thereby, gain over picas 
parents, upon whose faith we can with confidence baptize 
children; or at least, they will attain to such a know- 
ledge, as will induce them to observe their duty. We 
will then have worthy guests at the Lord^s tableland 
^Botall nominal christians, though it is notour preroga- 
tive to exclude such altogether. We must needs suffer 
them, if the Lord suffers them. We will not only have 
hearers, but doers of the word. And we have the as- 
surance, as pious and faithful servants in time to come, 
to eater the joys of our Lord. Amen, Lord Jesus, amen. 



SERMON II. 

^.-^ 

ISAIAH, CHAP. 45, T. 24. 

^^/n the Lord have I rignteousness and strength,^^ 

\ 

. INTRODUCTION. 

Nothing can be more acceptable, more consoling, and 
more reviving to a soul desirous of salvation, than an as- 
surance, through the Spirit of God, that the Son of God ^ 
Jesus Christ is to his children and to such an one, a Cap- 
tain of Salvation, madcx perfect through suffering, as 
Paul testifies, through the inspiration of the Holy Spirit. 
Heb. ii. 10. 

We repeat it: nothing can be more acceptable, more 
consoling and more reviving than a vital assurance of 
this important truth. Whether we contemplate such a 
person, either in the beginning of true repentance and 
conversion, or in an advanced state, or in the actual as- 
surance of a state of grace. Do we contemplate a per- 
son in the beginning of illumination and engaged in 
seeking; experience teaches us, that there are diyerse 
temptations, such as unbelief, doubt, dejection, let loose 
upon him, just as it pleases God to deal with him. Let 
us also consider the joy— —the transporting joy — the 
comfort and the refreshing of v/hich the soul partakes, 
when these truths are revealed in it, and it is thereby 
placed in such a condition as to apply them to itself. 
In truth, this is the entrance into the fellowship of God, 
and of Jesus — the beginning of true grace, and from 
thence the soul advances, with firm steps to a living 
assurance of this state. And if we look upon such per- 
sons as are truly grounded in grace; experience exhibits 
them as earnestly engaged in crucifying the old man, 



SERMON 11. 



19 



the flesh, its sinful lusts and desires, and mortifying its 
carnal members — engaged in wrestling and fighting 
against satan, the worlds and sin; and in the pursuit of 
true holiness, and in increasing efforts to press closer into 
the fellowship of God and Jesus Christ. But what 
makes them so joyful and confident herein? By what 
are they more revived, than by the important truths, 
afforded them by the assurance that God — that Jesus 
Christ has neither forsaken, nor neglected them; that he 
will support them, stand by them, assist them; and as 
he is the author, so also will he be the finisher of their 
faith. Herein indeed consists their wiiole strength, their 
power, their invincible heroism. 

And, behold friends! As such St. Paul represents 
Jesus. First: As a Captain of Salvation, made perfect 
through suffering. As one who advances, as leader be- 
fore his children, in the w^ay of life, who purchased, by 
his obedience, by his suffering, by the shedding of his 
blood, and by his death, a complete right, to wash and 
purify us from all sin, and to redeem them from the 
guilt and punishment thereof, and who reconciled them 
unto God, and who continues to lead them — qualifies 
them with power from on high; nay, manifests his povver 
unto them until they obtain, under his guidance, the 
end of their faith — their soul's salvation. This is the 
foundation, and the only foundation, on which the an- 
chor of hope of a penitent soul, seeking salvation, rests. 
He_gives the soul an ac-ual assurance of salvation, and 
on this~the building of a state of grace rests immoveably. 
Enlightened 'souls; cliildren of God wall know these 
things; they, therefore, cry aloud in the words of the 
text: "In the Lord have I righteousness and strength." 

Accordingly, w^e will set before you, T/ie true glory 
of a sincere christian and child of God, as the only 
ground of his salvation. 

And would that this discourse n:iight fiow upon your 
hearts, as tlie rain upon the grass, and the dev/ upon 
the herb, and brins; fourth much fruit; so that it may 
tend to your edification! Lord Jesus! thou wdio art 
righteousness and strength to thy children, grant us thy 
blessing, give us thy increase. ^Imen! 



20 



SERMON 11. 



The text which we have read, leads us to two con- 
giJerations. 

Division I. The glory of a true christian and child 
of God. 

II. The only ground on which it rests. 

First part: How great a difference between a world- 
ling, and a true christian! As far as heaven is from 
earth, so different are they in their affections and incli- 
nations. The worldling not unfrequentl}^, boasts of the 
wisdom of this world, of his wealth, of his honor and 
reputation; and frequently his boast is that of Sodom! 
But the christian's glory is this: ^'In the Lord have I 
strength and righteousness.^' 

When we consider him who glories in righteousness^ 
it is easily understood what is meant by it, namely, the 
righteousness of Christ; that perfect obedience and most 
precious merits, which he purchased in satisfying the 
divine law, by his suffering, by shedding his own 
blood, and by his death; through, and on account of 
which, penitent and believing souls are acquitted from 
the guilt and punishment of sin, and received into the 
fellowship of God's children, and made heirs of eternal 
life. It is the righteousness acceptable to God; and is 
revealed from faith to faith; as it is written, *^The just 
shall live by faith.'' Rom. i. 17. A righteousness of 
which we become partakers without works, by his grace, 
^^Through the redemption that is in Jesus Christ." Rom. 
iii. 27. For God hath made Christ sin for us, who knew 
DO sin, that we might be made the righteousness of God 
in him." 2 Cor. v. 21. 

Then, since this righteousness was purchased by 
Christ, and is bestowed by God upon man without 
works, out of mere grace, and is applied unto him by a 
living faith; hence it naturally follows, that man has not 
such a righteousness by nature: ^'What is man, that he 
should be clean? and he who is born of a woman, that 
he should be righteous." Job, xv. 14. ^^For in thy 
sight shall no man living be justified." Ps. cxiv. 2. 
"There is none righteous, no, not one." Rom. iii. 10, • 



SERMON !!• 



21 



Man, therefore, is by nature in the sight of God, in the 
blood of uncleanness, under the wrath of God, under 
the curse of the law, and under eternal condemnation. 

But, when the grace of God takes hold of man, to 
bring him out of his misery, and convinces him of sin, 
of righteousness, and of a judgment; — -when God grants 
him enlightening of the eyes of his understanding, and 
when he touches his heart and makes him deeply feel 
his misery; — when, after enduring anguish, sorrow, 
and fear, Jesus manifests himself with his grace to his 
soul; — when also, all doubt and unbelief are dispersed 
by the powerful operations of the Holy Ghost, and true 
faith is implanted in his heart; — when by virtue of 
these, he begins to bow before Jesus, to seek him, to 
cry aloud to him, to stretch forth his arms after him, 
and unceasingly to continue steadfast till the hour of his 
glorious visitation draws nigh; — then the sun of righ- 
teousness arises in full splendor in his soul. Then he 
is redeemed, by him, from sin, and reconciled unto God; 
then all anguish, fear and sorrow, on account of his 
sin and guilt, are dispelled, because he is actually ab- 
solved from all sin; then ''he is clothed with the gar- 
ment of salvation, and covered with the robe of righ- 
teousnes. Isa. Ixi. 10. And in this manner, in feU 
lowship with God, we are made meet for the adoption 
and the inheritance of saints in lisht, that such an one 
can say, "In the Lord have I righteousness.^^ 

Man must, therefore, be assured of his interest in the 
righteousness of Christ, and^of his justification. And 
this is by virtue of a true experience of something un- 
deniably true; although worldly-minded and carnal men, 
are not able to comprehend these things. Those who 
have experienced this great and unspeakable favor, 
know what takes place within them, how cheering, how 
powerful, how convincing is their interest in Christ, 
insomuch that they can say, with certainty, ^'I know 
in whom* I have believed.'^ 2 Tim. i. 12. Nay, with 
some this assurance is so full, that it is declared unto 
them, as it were, by a voice: ^^Be of good chear, your 
sins are forgiven.'^ Notwithstanding this, no general 
rule can be laid down, since God affords one an assti-^ 



22 



SERMON ri. 



ranee of salvation in this, nnd another in another wayf 
yet it is common to all, who are justified by Christ, that 
they receive a livel}^ hope, and that a peace and joy of 
the Spirit, are manifested in them, of which they could 
scarcely form any conception. Although the way and 
manner in which a soul arrives at this experience, 
by the grace of God, be diversified, the greater, the 
more precious the o-if! is, the greater is the exertion and 
the more earnest wili he the wrestling and struggling 
it will cost, until it isactuahy ^^ttained; and many a dark 
cloud of temptaiion will pass over, before a full assu- 
rance of these thinu;s is ;nanii-?sted to the soul. Never- 
theless, Jesus will not abandon his work, in such a per- 
son, when it is attended to in sincerity and in truth. He 
is the Captain of Salvntion who was perfected through 
sufiering, and this m^v haj^pen sooner or later, still the 
believer will ultimately be enabled to say with certainty^ 

hav^e righteo isness,*^ (or more properly, according 
to the original, *'rio;hteousnesses," in the plural.) 

If a person has advanced so far in the work of his 
souPs salvation, as to be justified from his sins by the 
blood of Christ; the fruits thereof must also be mani- 
fested in his life and conduct — in all his thoughts, words 
and actions. Where the righteousness of faith is truly 
in the soul; there it is impossible to prevent the righte- 
ousness of life from appearing also. This is the begin- 
ning of true holiness, wrought in the soul by the Spirit 
of God, and which is inseparably connected with the 
former; ^'Because Christ Jesus is made of God, unto 
us wisdom, and righteousness, and sanctification, and 
redemption/^ 1 Cor. i. 30. And he gave himself to 
redeem ^'them from all iniquity, and to purify to him- 
self a peculiar people, zealous of good works. Paul, 
therefore, exhorts, '^Neither yield ye your members as 
instruments of unrighteousness unto sin; but yield your- 
selves unto God, as those that are alive from the dead, 
and your members as instruments of righteousness unto 
God.^' This is one of the most prominent marks of the 
state of grace, whereby a person is assured of his inter- 
est in Christ; for Jesus saith, ^'Ye are my friends, if ye 
do whatsoever 1 command you.'^ John xv. 14. And if 



sshMun lii 



2S 



we walk in the light, as he is in the light, we have fel- 
lowship with hini. Nay, the farther a person advances 
in true holiness, by the grace of God, and in tiie justi- 
fication of life, the stronger vvili be his assurance of hiis 
interest in Christ, and the closer will be his fellowship 
with him, and the Father, in the Holy Ghost. It is, 
therefore, a vain imagination; nay, an abominable and 
infamous delusion ol the devil, to depend on the righ- 
teousness of Christ, where thei'e is not at the sanie time, 
the righteousness of life, iri a man; and if he does not, 
with all diligence, follow after true holiness. It cannot 
possibly be otherwise, for we must have the mind and 
spirit of Chrisi in all our doings, and in all our dealings 
we must manifest it; — it must be so certain and sure, 
that we can say with confidence, '-l have righteousness.'^ 
Faith must be sliown by works. 'H)ur light must so 
shine before men, that they seeing our good works may 
glorify our father vvlio is in lieaven.'^ Where tiiis is 
the case, and when the soul is in this condition, then it 
may truly be said, have rigliteousness. 

This is the glory of a true christian and child of God, 
on the one hand; we shall farther examine, how it maj 
be said, ^'I have stiength.^' 

When a person has a true assurance of his salvation 
— when assured of the righteousness of the Redeemer, 
and when the Spirit of God, with his holy and purify- 
ing influence, has taken up his abode in the soul; by- 
virtue of which, he begins with zeal, to follow the 
true paths of life and holiness; then a warfare is com- 
menced — then a host of enemies present themselves, 
who are lyiiig in wait to present every kind of obstacles, 
and to cast stones of stumbling; in the wav. Here old 
Adam defends himself: our innate depravity is deter- 
mined not to be dethroned. There are certain favorite 
^ias, which we too readily excuse. Satan with his crew, 
summonses the whole force and artifice of hell, against 
the soul. The world, and its sons and daughters, wiih 
their works, their manners and custo rjs, beset us with 
nets and snares. Here Satan makes his greatest effort, 
lest there be any thing wanting to the attack of the 
chrisitian, by a wicked world. Here power is indeed 



24 serMon ti* 

required, in order to meet these numerous enemies of 
our salvation, and to conquer them effectually; because 
it is difficult to subdue old Adam, to obtain dominion 
over himj to renounce our favorite sins, to shun the nets 
and snares of Satan, to conquer and to escape the fas- 
cinations of this world, by self-denial. 

Yet, it may be, that a soul justified by Christ, has, 
notwithstanding, strength sufficient to withstand these 
numerous and powerful enemies, to fight against them 
and to vanquish them, once and again, yea, to bring 
them ultimately under dominion. Sense is taken cap- 
tive under the obedience cf Christ, — the will must be 
humbled, it must be denied, and made subject to the will 
of God; nay, it must be made conformable to the will 
of Christ. Old Adam must be crucified with Christ; 
and those members, which are on earth, must be mor- 
tified. Every sin, also, the dearest bosom sin must be 
removed and brought under dominion. Satan m.ust be 
withstood by faith; and force must be repelled by force, 
so that, by prudence, diabolical artfulness may be evaded. 
The world must be vanquished, together with its works, 
customs and manners, which become not the christian, 
are to be renounced and cast behind us. The soul also 
brings its main force against itself, in order to be sub- 
dued, so as to eagerly pursue the righteousness of life, 
true sanctification, and to injitate the Saviour, that he 
may walk according to his commands. 

We may readily conceive, and experience teaches, 
that the strength of a christian is not at all times equal, 
particularly in the beginning, it is not what it will be- 
come in an advanced state. This we may readily coin- 
prehend. Wherein does the whole strength of a chris- 
tian consist, but in a proper and expert use of the ar- 
mour, of which Paul makes mention: ^'Stand therefore, 
having your loins girt about with truth, having on the 
breast-plate of righteousness; and your feet shod with 
the preparation of the gospel of peace; above all, taking 
the shield of faith, wherewith ye shall be able to quench 
all the firey darts of the wicked. And take the helmet 
of salvation, and tlie sword of the Spirit, which is the 
word of God." These are weapons which require ai 



SERMON IIv 



25 



valiant spiritual soldier to use successfullj'. In the be- 
ginning a great degree of caution is necessary to use 
them properly; and the best means to attain dexterity, 
in the use of these weapons, is the following: if 'we ex- 
ercise ourselves assiduously therein, even when there 
is no danger at hand, because w^e ought always to be 
ready, being fully armed-. We ought, especially, to 
have the shield of faith, the sword of the Spirit: w^e 
must be engaged in prayer, in order to know how to 
use thern dexterouslj', in time of need. When this is 
the case, we attain to an uncommon degree of dexterity; 
the soul becomes stronger and stronger. But w^hen this 
exercise is neglected, then there vrill be danger; and, 
hence many a soul, at one time or other, is overcome, 
till rescued by the grace of God. However, tliis makes 
such an one more diligent and circunispect; and brings 
him to such a degree of strength, that ten tiioiisand devils 
and a dozen of worlds cannot do him the least injury, 
v/ithout it be the will of God. 

Seco/icl pa?'/: But w^here sb.all vve seek the ground of 
all this? Whence this unnsuai strength? Is a m^an jus- ' 
tified of himself before God? Are christians such lords 
over themselves; over every thing that is evil and sin- 
ful; such conquerors of satan, such conquerors of the 
w^orld? No! Man of liimself is nothing, even if ad- 
vanced thus far in a state of grace. Of themselves, 
christians are poor, sinful and frail: and what they are, 
they are only by the grace of God. Therefore, true 
christians neX^er boast of tlieir righteousness and strength, 
as being immedialeh^ of themselves. But their glory 
consists much more in giving God and their Redeemer 
the glory, through the Holy Ghost; and the christian 
confesses candidly, not of me, not through me, nor 
by me, but in the ''Lord have I righteousness and 
strength.^' 

The word ''Lord,'' is ^'Jehovah'' in the original, 
and this is the name which the Triune God ascribes to 
himself, as peculiar to himself. "I am the Lord, (Je- 
hovah^) that is my name.'' Isa. lii. 8. The true 
meaning of which was made known to Moses, by God 

» Jehovah in he Hebrew. 

4 



2S 



himself, when he commanded him, to say unto the 
children of Israel, am that I am; thus shalt thou 
say, I AM hath sent me unto you.'' This phraseology 
is intended to express the suhstance, or Being of God^ 
and all his perfections and virtues, in particular; and 
that according to the eternal councils of peace, that he 
would manifest l^iimself as God, to fallen man, manifest 
l/imself through his Son as the ^'Lord God merciful and 
<>,racious, long suffering and ahundant in goodness and 
truth,'' as Moses acknowledges him, in calling on the 
Lord hy this name. Exod, xxxiv. G, 7. 

Here by the name Jehovah or Lord, ive have par- 
tixulariy to understand the Son of God — Jesus Christ: 
because it is he who spake with Moses out of the burn- 
ing bush; and said unto him, "I am the Lord, and I 
will bring you out from Egypt, I will redeem you with 
an outstretched arm; and ye shall know that I am the 
Lord your God." It is he, in whom, every pei'fection 
and virtue of God, nre manifested; it is 'he, in whom 
rJ-1 the promises of God are yea and amen to the peni- 
tCiit sinivcr, urito the glory of God. He is particularly 
represented under this name, accorJing to his divinity, 
lii-it is omniscient, omnipotent, omnipresent, and ac- 
cording to the union of his divine and human nature^ 
as an all-sufficient, most perfect, holy, righteous, good, 
gracious, merciful, true and faithful Redeemer, who 
lacketh nothing, in whom all things are found to per- 
fection, that are required for the true prosperity and 
perfect salvation of the needy sinner. In him the 
christian glories. ^'In him have I righteousness and 
strength." A believer that has received the assurance 
of the forgiveness of sins, by virtue of a living and 
saying faith, is united with Christ, which union be- 
comes ultimately so close that he is wholly in him, 
ingrafted on him, as the branch is into the vine, so that 
he will deny himself, and every thing out of Christ; 
and strives to be found only in him, and to enjoy him, 
and to apply all his possessions, treasures and benefits, 
to himself. He finally becomes a member of his body, 
flesh of his flesh, and bone of his bone. That soul 
will dwell in Jesus, and he in it. John, vi. 56. All 
that he has and possesses is derived alone from this 



SERMON II. 



27 



irnfon with Je^u^s. In him,, and in him alone, the soul 
has righteousness. 

If we therefore consider the justification of the sin- 
ner, m the fo-rgiveness of his sin, we have clearly shown, 
that it does not take place through his merits, or on 
account of the righteousness of the sinner, but by free 
grace, and only on account of the merits and righteous- 
ness of Christ; inaismuch as man is by nature corrupt 
and unrighteous. By Christ alone was that righteous* 
ness purchased for the sinner, with which he can stand 
before the bar of God. He fully satisfied the divine 
law. He suffered the penalty of sin, and quenched 
the burning wrath of God, by his blood and death. !t 
is in him only the believini^; ond penitent can obtain 
righteousness before God: ''In wi^om they have re- 
demption through his blood, tlie forgiveness of sins.'^ 
Eph. i, 7. ''In him have thev i'ii^liteonsness. 

Not only have tb^ey the rign^cous/iess of faith^ of 
justijzcatien Sind Xheforgioenes: S sin; hut, also, \he 
righteousness of life, and are z- ■ : -is in holiness. But ; 
even those who are con verted ana JnsliLied b}- faith iii 
Jesus, have not of tlnemselves tli-^ least dispositfon or 
ability, to do the will of God, and of tlicir Redeemer. 
They have much more to confess tlvnt tiiev are unclean* ^ 
and that their righteoosncss is as filthy rags, Isa. Ixvlii, 
6. It is Jesus only who comnrnnicates l^ds spirit \o 
them, who qualifies them, gives them power and ahil- 
icy to do the works required of such as enjoy tlie 
communion and favor of God, and wiio bring forth the 
fruits of righteousness of life and conduct. Yet the 
believer is encompassed by various wants and defects,.- 
infirmities aiul weaknesses; lience t'ne necessity of his 
being careful to do all things in reliance on faith on the 
Lord Jesus Christ, through whose perl'^cctions all his 
wants and infirmities may be supplied. In this man- 
ner and in no other way, is the good which the believer 
accomplishes by the aid of the Spirit, imputed to him 
as righteousness before God. There is, therefore, a 
dangerous error into which we may readily fall, unless - 
we have our eye continually upon it, and which may 
cost us many an awful conflict, before we are brought 
down in humility, and restored again to the commuft* 



28 



SERMON ir. 



ion and favour of God: I mean spiritual pride and pre- 
sumption. Jesus manifests himself most graciously 
to such as sincerely surrender themselves unto him, for^ 
sliould they do any thing without having a correct de- 
sign in view, they are put in remembrance of it, so as 
to lead them to act in conformity with the will of God; 
so that they confess with Paul: ^'I live;^ yet not I, 
but Christ liveth in me.'^ Gal. ii. 20. ^'In the Lord 
have I not only righteousress but strength. 

If it were to depend alone on the strength of man, 
the enemies of his salvation would readily conquer 
him: for, man of himself is entirely too weak to stand 
for a moment, mucl) less to gain the victory. The ex- 
perience of such as have recently enlisted under the 
banners of the Cross, teaches tl^is emphatically. But 
what is impossible for man of himself, is made possible 
for him as being in Christ and Christ in him. From 
him alone he therefore derives power and strength, 
which is evinced by the christian in conquering him- 
self, satan, the world and sin: he has his strength in 
Jesus: his language is, He only is my rock and my 
salvation, he is my defence. Ps. Ixii. 2. Without 
I Jm, he is a weak and helpless creature; hence he has not 
always equal strength, if he does not continually ad- 
liere close to Jesus; so that something may take place 
to interrupt the sensible enjoyment of the divine favor, 
and thus teach him his weakness and the necessity of 
greater circumspection. Yet is he strong in the weak, 
tliough he may not at all times feel it alike sensibly. 
" lie giveth power to the faint^ and to them that have 
r,o might he increaseth strength.'^ Isa. xl. 29. In him 
liie christian enjoys strength; nay, he is divinely strong, 
and able to conquer all things; to deny himself: to run 
in the way of the commandments of the Lord with joy. 
So strong is he, that the gates of hell cannot prevail 
rigainst him: so that he can say with Paul, ^'For 1 am 
persuaded, that neither death, nor life, nor angels, nor 
principalities, nor powers, nor things present, nor 
things to come, nor height, nor depth, nor any other 
creature, shall be able to separate us from the love of 
God, which is in Christ Jesus our Lord.^^ Rom. viii. 
38, 39. Strong, that he ^^mounts up on wings as e^- 



SERMON II. 



29 



gles, he shall run and not be weary, and he shall walk 
and not faint.^^ But ^^goes from strength to strength, 
until he appears in Zion before God.^^ Ps. Ixxxiv. 8. 

APPLICATION. 

Behold, this, my friends, is the glory of a true chris- 
tian. He renounces himself, and gives God and his 
Redeemer the glory. His language is: ^^In the Lord, 
and only in him, have I righteousness and strength. 
If there be any present who have more profound knowl- 
edge of these matters, we wish them, with all our heart, 
God-speed. The longer you live, the further may you 
advance in this knowledge. But, let such at the same 
time, bear in mind, that all the important truths of the 
word of God, respecting experimental religion, cannot 
fully be brought into view, in the compass of one dis- 
course; yea, that there is ruore experienced by the 
child of God, than can be expressed by words. We 
are persuaded, however, w^hat we have spoken by di- 
Tine assistance, although in much weakness, concern- 
ing the true glory of a christian, may tend to the edi- 
fication of some present, to which may God grant Yils 
benediction, and to him be all the praise. 

We have no doubts at all, however, as to the edifi- 
cation of those among you who have either just entered 
into a state of grace, or liave already made progress in„ 
this state. But our chief concern is directed to this 
solemm fact, whether impressions have or may be made 
upon such of you, or are yet able to moke any on those 
v\^ho are without Christ, and who know nothing of his 
righteousness — nothing of the righteousness of life, nor 
have any strength in him; but ^vho are in your un- 
righteousness, powerful only in all manner of ungodli- 
ness. It is true we address you as a stranger, never- 
theless we consider ourselves bound not to withliold, t 
Dut to declare the v/hole truth to you, as it is in Christ 
Jesus. And, ohi that you migin Vv^iliingly and gladiv 
receive it from us; and mjay we prove instrumental in 
leading some of you to serious reflection, that you might 
know and realize, on the one hand, the deplorable staie 
of the carnal and unconverted; and, on the other hand, 
the felicity of true christians. We readily . believe 

4"" 



so 



SERMON ir. 



that the state of the true christian must have recom^ 
mended itself as happy in a high degree, to such of you 
as are not altogether insensible, that this rock of the 
christian is not like the foundation you are building 
on. But what does all this avail you, if you stili 
remain ignorant of yourselves? "What does it avail 
you, if you are as persons who dream of eating and 
drinking, but when they awake they find themselves 
hungry and thirsty? We therefore beseech you, from 
the sincere love we feel for your souls, seek the door 
of grace, while it yet stands open, and while it is 
called today. Use the means of grace, by calling up- 
on divine assistance; meditate upon and attend prayer- 
fully to the word of God. Ask for the genuine eye-salve 
that the eyes of your understanding may be enlighten- 
ed. Ask for penitential and believing hearts desirous of 
salvation. Ask for divine direction to seek Jesus — to 
hunger and thirst after him. Cry after him, until you 
obtain him and his perfect righteousness. Trust not to 
external exercises of religion, which are too frequently 
counted righteousness by the carnal minded, for these 
exercises of themselves, aie as a broken reed, on which 
we cannot lean. But strive to win Christ, and be found 
in him. This righteousness, all that he is and has, is 
offered to you, and if you therefore, come unto him, by 
true repentance, and by a living faith^ he will in no 
wise cast you out. 

And what sh.all we say unto you in whom the Lord 
has commenced his good work, or who have already 
grown in grace? Permit us to address you by way of 
exhortation. Are you in the way of life? Have you 
commenced the work of your salvation? Are you yet 
in anguish and sorrow? Are you engaged in seeking 
\ our Saviour and Redeemer? Encourage one another; 
let not your courage fail you; be not intimidated; hut 
remember that Jesus has become a Captain of Salvation 
through suffering. Remember that he is Jehovah^ an 
omnipotent, all-sufficient, good, gracious, merciful, a 
true and faithful Saviour, He will not abandon his 
work in you. He has commenced it, and he will also 
finish it in spite of the devil and all his crew. Continue 
zealous in prayer, in wrestling and fighting, in seeking 



SERMuN II. 



31 



the Redeeiner : then you will surely find hiin, whom 
your soul loves, and obtain a true assurance of your sal- 
vation by faith in his blood. 

Are you assured of this? have you made any progress 
in it, at one time or at another, but now feel yourselves 
weak? Examine yourselves and see what is wanting; 
examine yourselves and see whether you be in the faith. 
Perhaps something has transpired within you or with- 
out you, to provoke the Saviour to Vv^ithdraw his graci- 
ous presence from you for a season, and thus to deprive 
you of this precious enjoyment. Encourage each other 
in spirit, and endeavour to remove these obstacles, and 
you will again become strong. Exercise yourselves 
diligently in the use of the armour of which Paul speaks^ 
and prove yourselves valiant soldiers of Christ. Let 
your strength in him be invincible. 

If you are strong in the Lord, in the power of his- 
strength, glory not in it as if it were your own, but 
give your Saviour the honor, and walk humbly. Re- 
member that Satan can easily invade you if you watch 
not, and remain not on the alert. Avail yourselves of 
your strength in the Lord, more and more, to conquer 
yourselves, Satan, the world, and every thing incom- 
patible with a state of grace. Increase in faith, be more 
zealous in prayer, be rlrmly grounded in hope, walk 
more worthy of the gospel of Christ. Think not that 
you have already apprehended, but follow after, that you 
may so apprehend Christ as you are apprehended by him. „ 
Finally, those among you who enjoy an interest in Je- 
sus, and are assured of hiis righteousness, be careful. 
I entreat you to manifest a becoming mind and spirit. 
Strive after true holiness and perfect righteousness of 
life. Show your strength in crucifying the remaining 
corruptions of your nature; in mortifying inordinate 
affections, and your carnal members. Endeavor to 
bring them more and more into subjection. Show your 
strength in fulfilling tlie holy will of God, in faithfully 
following the blessed Jesus, in all manner of holy con- 
versation and conduct. Advance from virtue to vir- 
tue, ^'giving all diligence, add to your faith virtue, and 
to virtue knowledge, and to knowledge temperance, 
and to temperance patience, and to patience godliness^ 



32 



SERMON II. 



and to godliness brotherly-kindness, and to brotherly- 
kindness charity.'^ In short, ^'If there be any virtue, 
and if there be any praise, think on these things.'^ Bui 
do not these things as of yourselves, but in the name, 
and by faith in the Lord Jesus Christ, and then you 
will finally obtain the end of your faith, namely, the 
eternal salvation of your precious souls, %/imtn. 



SERMON III; 



EOMANS, CHAP. 4, V. 8. 

^^But God commendeth his love towards us, in thaty 
while we were sinners Christ died for us.^^ 

INTRODUCTION^ 

^^And when I passed by thee, and saw thee polluted 
in thine own blood, I said unto thee in thy blood, live; 
yea, I said unto thee when thou wast in thy blood, 
live.'' These, niy friends, are the affecting words 
which the prophet Ezekiel was directed to declare, in 
the name of the Lord, unto the children of Israel. In 
the primary application of these words, they refer to 
the afQicted and miserable condition of the children of 
Israel, while in Egyptian bondage, as also the conde- 
scending love of God, b}^ which they were delivered 
from it. But in a spiritual sense, these words repre- 
sent the lost and undone condition in which all man- 
kind are by nature, together with the free and unmerit- 
ed mercies and grace of God, exhibited towards us, in 
Christ Jesus, the Son of his love, through whom he 
has granted us the forgiveness of sin, and bestowed oa 
us life and salvation. ^'And when I passed by thee, 
and saw thee polluted in thine ow/\ blood, I said unto 
thee, in thy bl^od, live; yea, I said unto thee wherx 
thou wast in thy blood, live/' 

By nature, we all lay before God in the blood of our 
natural uncleanness, and hence are wholly and entirely 
evil, perverse, and depraved. ^'From the soul of the 
foot even unto the head, there is no sou^ndness in us, 
but wounds, and bruises, and putrifying sores; which 
have not been closed, neither bound up, neither molli- 



34 



SEHMON III, 



fied with ointment.^^ Isa. i, 6. In this miserable, and 
deplorable condition we appeared to be quite forsaken 
and neglected, because our ruin was desperately great; 
our wounds were incurable; none could, by any means 
redeem his brother, or give God a ransom for him: to 
accomplish this even in a single instance would have 
required too much; and how much more to redeem a 
whole world? Hence, this would have consequently 
been deferred for ever: and we would have eternally 
perished. 

But God, from whom we had departed, by our sins: 
from whom we had fallen- — against whom we openly 
rebelled, and from whom we could not expect help, 
had compassion on us; he saw how awfully we were 
mangled by Satan — his, as well as our enemy; how ter- 
ribly we were wounded; how impotent and helpless 
we lay in the blood of our natural uncleanness. He 
beheld us w^ith the eye of pity, love and compassion, 
and said unto us, that we should live, yea, he said unto 
us when we were in our blood, that we should live. 
He gave us his beloved Son, Jesus Christ, by whom 
and he for whose sake, he is wiiliag to be reconciled 
unto us, and redeem us from the depth of all our sins and 
miseries, and cleanse us from all manner of unclean- 
ness; and acquit us of the guilt and punishment of our 
sins, and adopt us as his children, and make us heirs of 
eternal life. For Christ's sake we are to live unto 
God — we shall be rescued for ever, from spiritual and 
eternal death. For Christ's sake he has no pleasure in 
the spiritual and eternal death of the ungodl}^, but much 
more, that the sinner turn from his evil way, and live. 
That the sinner, by virtue of his gra-ce, and by the as- 
sistance of hrs Spirit, by true repentance and faith, turn 
to Jesus, who came into the world for his sake, suffered 
and died on the cross that he might, for his sake, ob- 
tain life and salvation. God, in a word, will receive 
and accept every penitent and believing sinner, for 
Christ's sake. ^'Therefore, God commendeth his love 
towards us, in that, while we were yet sinners, Christ 
died for us." That he gave his only beloved Son as 
an expiatory sacriflce for the guilt and punishment of 
our sins; while we lay in our natural depravity and un- 



SERMON III. 



35 



fieanness, and thus has shown himself merciful and 
gracious towards us. And how much more will he 
not shew himself merciful, when the believing and 
penitent sinner appeors with Christ before him? These 
words, therefore, will afford us an acceptable and evan- 
gelical entertainment, and be very encouraging to us, 
by considering the following points: 

Division I. The truth of the death of Jesus Christ. 

II. How God thereby commendeth his love to- 
ward us. 

First part: What we are to understand properly 
concerning the truth of the death of Christ, and the 
manner of his dying. This truth is of such a nature, 
that it is known to all who profess, and not denied by 
any who confess the nam.e of Christ. And this can be 
pretty extensively learned, by any one, in the Gospels. 
Hence, we shall only consider matters of more impor- 
tance, and not detain you by relating a mere history of 
his death. 

Christ died for us, and in our 8tca(i, to satisfy, by 
his death, the truth and justice of God, his heavenly 
Father. The justice of God required of us a complete 
satisfaction for sin — a full expiation; or that we should 
endure the guilt and punishment of sin for ever: be- 
cause, the justice of God required that we who had 
transgressed his law, should be subject to death, tem- 
poral and eternal. God most positively threatened 
death to those who violate his m.ost holy will. Gen. 
ii, 17. And he repeated this threatening in the most 
solemn language: ''C'jrsedjViz: in time and for eter- 
nity, is he that keepeth not all the words of this law 
to do them.^^ Deut. xxvii, 26. As a God of veracity 
who never spoke in vain, and who cannot lie, he must 
have necessarily fulfilled this threatening upon us, as 
feis immiutable justice required us to be punished with 
an eternal and infinite punishment. We could never 
have redeemed ourselves, because we could never hove 
satisfied divine justice; for one sin, consequently, we 
ehould have been eternally subject to the punishment 
•f sia. 



36 



SERMON III* 



But the Son of God, who pledged himself for us, 
before the world was in existence^ for our sakes came 
into the world and became man, to satisfy the divine 
law, and bare, in his own body, the guilt and punish* 
nient of our sins, and finally died on the cross, by 
which he has fully satisfied the holiness and justice of 
God, for us. Now God requires no longer of the poor 
penitent sinner, who believes in Christ, and appears 
with him before the throne of grace, to suffer the pun- 
ishment of sin, or, of himself, to render a perfect obe- 
dience to his holy law; because this has been done for 
him by his Surety and Mediator, b^^ Christ Jesus; and 
is imputed to him by faith, for his justification before 
God. Hence Paul says: ^'Who will condemn me? It 
is Christ that died.'^ Rom. viii, 34. And again he' 
saith to those who think to become righteous before 
God by the works of the law: ''For if the righteou«5- 
ness came by the law, then Christ died in vain.'^ Gal. 
ii, 21. 

Christ also died for us, to purchase grace and strength 
for us, in order that we might die unto sin and rise to 
a new life — to spiritual life, or to speak more plainly, 
Christ did, not only by iiis death, purchase salvation, 
but he also purchased the Holy Ghost, to lead us to 
repentance, and by faith, prayer and supplication, to 
take refuge in him. What would it have availed us, 
that Christ satisfied the justice of God, and made atone- 
ment for our sins: we were and are by nature, dead in 
trespasses and sin, utterly helpless — averse to all good, 
prone to every evil — blind, lame and insensible. We 
could not have been partakers of this purchased redemp- 
tion; because the necessary means to it, w^ere wanting, 
and we were ignorant of them. But Christ has pur- 
chased these means by his death; he purchased the 
grace to repent and to believe on him,^nd consequently, j 
made us partakers of purchased redemption, by faith; f 
it is thence that St. Paul says: ''Now if we be dead with ! 
Christ, we believe that we shall also live v/ith him." I 
Rom. vi. 8. And our Redeemer himself saith, "And ji 
for their sakes I sanctify myself, (as an offering on the || 
cross,) that they also, might be sanctified through the j 
truth. John xvii. 17. We must now experience, by. 



SjSRMON lilt 



37 



^epenlenee and faith in our own souls, what Christ has 
purchased for us, or it will avail us nothing. The re- 
demption purchased by Christ, as to its sufficiency, is 
common to all; and the means of grace, faith and repen- 
tance, are common to all, if we do not neglect and des* 
pise them, and if we do not resist the Spirit of God. 

Finally: Christ died for us, that we might, after 
having died with him^ as to the old man, also enjoy 
with him a new life, through his Spirit. Therefore, 
saith Paul^ ^'Knowing this, that the old man is crucified 
with him^ that the body of sin might be destroyed, that 
henceforth we should not serve sin*^^ Rom. vi. 6. 
Therefore, we can do nothing good, even in a state of 
grace, except by the strength which we derive from 
Christ^and by his quickening Spirit, which he purchas- 
ed for us by his death. We cannot live to the glory 
of God, before we receive this strength, and this quick* 
ening spirit. Neither can we grow and increase in 
grace, until we do it, through this strength, and by this 
spirit. This, however, is not obtained but by self- 
denial, by a complete surrendering of our soul to Jesus, 
by zealous, never-ceasing, cordial prayer and supplica- 
tion before God, in secret. Then there will be no dan- 
ger, but we will most assuredly obtain this grace for 
Christ^s sake. 

Thus, and for this purpose, Christ died for us, and 
Paul says, that was "while we were yet sinners. Paul 
had allusion to the state wherein he and the believing, 
whom headdressed vvere, namely , when in their natur^il 
and unregenerated state, ^^in which all are sinners, and 
come short of the glory of God. Rom. iii. 23. After 
conversion, we are still liable to sin, and through weak- 
ness we may sin; and to deny this, is but to deceive our- 
selves, '^and the truth is notinus.^^ However, there 
is still this difference: — before our conversion we are 
sinners, or as Paul expresses it, in the 0T!2;inal, **We 
make sinning our calling,'^ we sin knowingly^ wilfully 
and resolutely, which cannot be said of a truly regen- 
erated child of God; because, it is written, "Whosoever 
is born of God, doth not commit sin, for his (God's) 
seed remaineth in him, and he cannot sin, because he is 
born of God .'' 1 Job n lii. 9. 

s 



35 



SERMON nU 



By nature, and before genuine conversion, We dd 
nothing;, and can do nothing but sin, and indeed we sin 
wiuully, considerate!}^, and with premeditation, and 
Paul says, that Christ died for us, while we were in 
this state. By this, we are to undeustand nothing less, 
than the free and unmerited grace and mercy of God, 
whereby he loved us in Christ. What could have in- 
duced the great God, to give his beloved Son unto death 
fur us, and to bestow upon us, with him such riches, 
treasiii es and benefits? What merit, or what worthiness 
\vas in us? None other, tlian that we were detestable 
sinners, evil doers and transgressors, and deserving, by 
our sins, nothing less than the eternal wrath of God, 
aii«i everlasting damnation. We could not, we cannot, 
and we shall never be able to contribute any thing; nay, 
tlie least, towards our redemption -and reconciliation. 
We are only to approach, and let Jesus work in us; be- 
cause he accomplished all things for us, even before we 
came unto him; even while we were yet in our sinful 
and naturally depraved state. Neither are we to look 
upon our sins, nor on the multitude of our henious 
transgressions; but we are to look upon Jesus, the de- 
stroyer of sin, who died for our sakes. We are to ob- 
tain salvation without merits, through the Lord Jesus 
Christ. And even as Christ died for us, while we were 
yet in asi.iful, naturally depraved state, so we cannot 
become partakers of his purchased redemption, until 
^»'e feel ourselves great sinners before God . True faith, 
whereby these blessings are bestowed upon us, and ap- 
plied unto us, is not perfected in us, till we learn oQ.r 
nothingness; till we learn to know, that even the good 
that is in us, is condemnable. When we begin thus, 
to feel, then Jesus, with all his merits is not afar off, 
but is near at hand; nay, nearer than we frequently ap- 
prehend, even in the very act of imparting himself to 
us, with all his purchased grace and means of salvation. 
This is indeed unmerited grace andmercT/ — this is un- 
speakable love! 

Second part: In this view, saith the apostle, that God 
comimendeth his love to us. ^^God commendeth his love 
toward us, in that, while we were yei sinners, Christ 
ditid for us.^' 



SERMON IIU 



39 



Can we conceive of a greater, or more unspeakable love, 
than this love of God, towards undone sinners, that he 
should give his only begotten Son for us, that we might 
live through him? Even herein God has manifested his 
inexpressible love, grace, and mercy, to the admiration 
and to the astonishment of all; to the joy and exultation 
of angels, and to the utmost dismay and consternation 
of devils, inasmuch as he gave his only begotten Son, 
to die for us. Nay, this unspeakable love of God, pres- 
ses itself home to every reflecting soul, in such a pow- 
erful manner, that the most vile and ungodly sinner 
cannot but admire and reverence it. Moreover, God 
commendeth his love toward us, in that he gave his 
Son to die for us. Thus, he commende.th his love to- 
ward us, various ways, in relation lo the merciful design 
which he had towards us, at all times, and ever will have 
even to the end of time. 

'•God commendetli his love towards us, tliat Christ 
died for us/'^ by the acceptable, joyful and gracious 
in vllations, by which lie seeks to induce the sinner to 
beconis partaker of the enjoyment of this unspeakable 
love in Clirist. This he does, in a twofold manner, ex- 
ternall}^, by hiis word, and internally, by the powerfjl 
operations and convictions of the Holy Ghost. The 
Old and New Testument, especially the neiv^ contains 
many evidences of tlie love of God in Christ tou^ard the 
needy sinner. The wliole tenor of which is Christ 
cruciSed: the crucified love, by which the sinner can 
be supported and saved: and all this is coinniended in 
such pathetic and powerful language that it must be a 
lieart like Pharoah's, not to be effected, at least in some 
degree by it. God more especially commendeth his 
love in Christ Jesus crucified, by the Holy Ghost, prof- 
fering to the sinner his Son, in such a manner, and with 
such unspeakable love, that the sinner cannot but be 
almost consumed by this nre of love, and be melted 
like wax. Nay^ — such commendations of the unspeaka^ 
ble love of God in Christ Jesus, become strong in us, 
as we increase in grace, and frequently lay hold of the 
80ul so powerfully, that the child of God, is so filled 
with the love of God, that he becomes sick, weak and 
faipit with a fervent and holy love to God. when he 



40 



SERMOK HI, 



takes into contemplation what God has done for him in 
Christ Jesus. Blessed is he who suffers himself to be 
persuaded to embrace the love of God, by his Holy 
Spirit; and, after he is drawn by it, becomes willing to 
run the ways of his commandments. 

^'God commendeth his love toward us, that Christ 
died for us, while we were yet sinners,'^ by an actual 
imparting, and a gracious application of what Jesus 
Christ purchased for us, by his suffering and death, 
especially in the forgiveness of sin, and in a full as- 
surance through the Holy Ghost, of adoption, and of 
an inheritance of eternal life. God commendeth his 
love in Jesus Christ, in the highest degree, when he re- 
ceives a soul into full fellowship with himself. Then 
we are conscious, that we feel the unspeakable love of 
God in Christ Jesus; yes, so sensible, and with so much 
power, are these commendations of the love of God con- 
nected, that it is impossible to express it; and this 
again kindles in the heart of the pardoned sinner, an 
ardent flame of the purest reciprocal love to God in Christ 
Jesus; so much so, that he begins to love God with all hh 
heart, with all his soul, with all his mind, and with all 
his strength; and his neighbor as himself, in Christ 
Jesus our Lord: and he is fully assured, ^'That neither 
death, nor life, nor angels, nor principalities, nor pow- 
ers, nor things present, nor things to come, nor height, 
nor depth, nor any other creature, shall be able to sepa- 
^ rate him from the love of God, which is in Christ Je-. 
sus our Lord.^^ Blessed state, in which few indeed 
find themselves, but which is prepared for all who sin^^ 
cdrely desire it, 

APPLICATION. 

These my beloved friends, are truths into which, as 
they were yet mysterious, angels desired to look, but 
which are propounded to you with plainness, nay, 
which shall moreover be fulfilled, most strictly in you; 
if you are willing and desirous that God's will may be 
wrought in you. Jesus died for you on the cross. Je^ 
sjs satisfied the truth, and justice of God for your sins. 
Jesus paid the debt for you; he purchased life and sal- 
vation for you. You can be fully assured, in Christ, 



sehmon III. 41 

of the love of God, your heavenly Father. Nay^ God 
looks with henio;i.iity and mercy upon you in the pre- 
sent hour, foi' Chrisl's sake. And he also sees you^ 
who are yet in tlve blood of your natural uncleanness. 
His bowels yearn over you; he pities your deplorable 
condition, he has a fatherly compassion towards you; 
he is ready to help you: he will deliver and save you. 
To-day I call on every one of you in his name; y^ 
shall live, hear it, oh, sinner, ye shall live and not 
die ; because Jesus \vas crucified for your sins, of- 
fences,, and transgressions. Could we bring you a 
more acceptable, a more joyful message? Oh, that 
you would duiy appreciate and receive it! I have 
not the least doubt but that you willingly hear this 
proclamation, and are ready to apply it to yourselves; 
but I doubt v/heliver you vvVil do this in. a proper m,an» 
ner. Of tliis I am fearful that you will deceive your- 
selves, in tlvatyou will apply this to yourselves with- 
out having a sufficient reason to do this, on scriptural 
grounds. 

In notiiin!^ ore we rr.oreapt and ready generally, than 
to apply tlic merits of Christ to ourselves, and to de= 
pend on the grace and mercy of God, without a ji.st 
reason. M:i:iy an open, ungodly, flagitious drunknrd 
and glutton, :i;a;ri o'er, swearer, or calumniator. b:;; ^is 
that Christ died; that he atoned for the sins of th^ 
whole world; tbat God in Christ is gracious and mer- 
ciful. On this he depends, and continues to sin. rely- 
ing on the erace and mercy of God^ and relying on the 
merits of Jesus, flatt«^ring himself if he can, in his la-t 
moments, b it say, ^'God be merciful to me a poor sin- 
ner,^^ that ho will gain an admittance into heaven. 
Who say that a person cannot be so good as m.any 
persons sa}^ On! wretched man! Oh, miserable sin- 
ner! I deplore yotir miserable condition; you err ex- 
ceedingly; the devil has horribly deceived you. True, 
Christ died for all, consequently for you also, if you 
repent and be co!iverted, but on no other eondition. 
Do you believe tbat Christ is the servant of sin, that 
he purchased you the right of sinning, and withal, that 
you are to be saved for his sake. In vain, do you 
Clatter yourself with this ungodly idea, in vain do jou 



43 



SERMON III* 



depend on the merits of Christ, on heaven and eternal 
happiness; if you die not unto sin, by the virtue of 
the death of Jesus Christ. Christ has not only pur- 
chased by his death, the forgiveness of sin and eternal 
life, but also, the power and the ability to repent and 
to believe in him. Therefore, he that does not corns 
unto him, and pray for this power, does not receive it, 
and has no interest in hin). When death overtakes 
you, and your soul is required of you, then you will 
think otherwise: then you will denounce all such hope, 
and you will begin to wish that you had not suffered 
Satan, and your own wicked heart to have deceived yoUj 
and to see that 3'our hope was all in vain. 

Others are of opinion and think, because they ar© 
not guilty of gross crimes, that they must needs go to 
heaven for Christ's sake. If they have not an interest 
in Christ, who should have? These desire to be saved 
throucrh their own righteousness; and they hold Christ 
and his righteousness in words only; they desire to 
know nothing of repentance and faith. Thfy think 
persons as good as they are, have no necessity to be 
saved by the righteousness of Christ, applied by repen- 
tance and faith; that this only concerns notorious sin- 
ners. Dehided souls! Know ye, that Christ died not 
for such as you are. You have therefore no interest 
in him, and you are with all your imaginary riches, poor, 
wretched, blind, naked and undone; because you live 
without Christ in the world; and you are under con- 
demnation; all is in vain that is not of faith in Christ, 
because it is sin. Why, then, say you, we will live 
as it may seem right in our own sif^ht? — we will 
live as others, who enjoy the world. This you may- 
do, at your own peril, if you desire to do so; but 
remember the awful end of such a course. What 
ihall we then do? What shall we begin? What shall 
you do; what shall you begin? You must feel your- 
selves needy and helpless sinners, under the curse ef 
God's law, and under coiidemnation ; you must deny 
yourselves and seek Christ. Oh! but you will wish 
you had done so, when j^ou are about making your exit 
from hence, into eternity; when death shall in reality 
uppear before you in all his grim terrors! I But it 13 



SERMON III, 



4S 



unnecssary to defer it thus long. Ask your conciences; 
see whether they condemn you not, or at least, accuse 
you. How can there be ibrgiveness of sin through 
Christ, and you have eternal happiness, when there is 
yet an accusing conscience, which lays you under tho 
sentence of condemnation? 

Again, others acknowledge all this as true, and speak 
against it; are fully convinced, that they cannot be sa« 
ved but alone through Christ, by repentance and faith 
in him; yet they hope, and h^pe continually, from day 
to day, that they, by the grace of God, will prepare 
themselves, but represent their secular callings, as of 
such a nature as to prevent them from attending to 
these things now; that they cannot do as others, who 
make a living much easier than they; and, that they 
have not education as others, to express themselves so 
fluently on this subject. Oh! wretched creatures, you 
are to be as mueh deplored as others; and your condi- 
tion is not any better. It depends not on knov/iijg 
much, or on mere worldly education, for this must at 
last, be laid down at the foot of the cross of Christ, 
What others have learned of Christ, you can also obtain 
from him, according to your necessities, and that you 
have not yet obtained this, is evident, from the fact, 
that Christ is made to us ri/l^ wisdom^ How does 
your avocation hinder you from wrestling and strug* 
gling for Jesus? Will this excuse you in the great day? 
Think you, that others have it more easy, that have not 
so much to attend to in the world? No, you have it 
easier, because you are not subject to so many tempta-* 
tions as they are. How long will you defer to die 
with Christ, in order to live with him? Cannot death 
overtake you? And what then? Then you will be lost 
with all your convictions, and your hopes. Yet others 
have, by the grace of God, made a beginning to seek 
the merits of Christ, to feel themselves condemned 
iinners, under the curse of the law, to seek Christ, the 
fountain of life; but they scarcely make any progress; 
they cannot say, that they have obtained any thing 
real; they are not assured of the glorious fruits of the 
death of Christ; and if they enjoy any hope of this, it 
U QOt without much fear and angui:^h of heart. And 



44 



SERMON nr. 



why is this so? Is Jesus such an austere .man? Does 
he make the way so exceedingly difficult? Nay, you 
have never wrestled and striven with the Lord as Jacob 
of old: 3'ou have never been in earnest, or else you 
would never have neglected it, and the grace of God 
wanting thereto. You love the old man of sin too 
much; you have too much con^passion on beloved old 
Adam, who is to be naii on to the cross. There 

is too much of self^ in 3 . have other lovers, who 

will not suffer Jusus the bridegroom of your souls to 
enter; in short, you know yourselves in part, but not 
wholly as sinners. Perhaos you say, that you are not 
to make as great a progress as others, yet you hope to 
be saved: but Jesus answers, 7io/ You can become par- 
takers of him with all his merits: and whatever you 
may think of, or hope concerning your salvation, it is 
in vain. You must either Jiave a complete Saviour, or 
none. The condition in which you persist, will serve 
no other purpose, than to make you miore miserable in 
time, and for eternity. Perhaps you are ready to re- 
ply, that it is not time for you yet. With you it may 
seem so, but with God it is not so; with him there is 
no time; with him it is every day, to-day. 

Will you soon yield? Will you give place to grace? 
Must you not confess that you are prisoners, that you 
cannot escape? Oh, yes, me thinks I hear each of your 
consciences speak. I perceive it by your countenan- 
ces, that your hearts are touched. Will you say, no7 
Grace is working effectually in you. Surrender! Sur- 
render! How long will this continue with many of 
you? Until you have left the house of God, then all 
will be obliterated, by your worldly conversation, or 
by something else, instead of abiding with your whole 
hearts, whither you were directed. I charge j^ou my 
friends, — I adjure you by the crucified Saviour, that 
you do this not; but surrender instantly, to Jesus. 
What, will you do it? Do you feel this desire in your 
hearts? Do you feel a powerful inward drawing? Are 
you inwardly sensible thereof, and persuaded to do so? 
It is Jesus; Jesus the crucified! do you not feel how 
he knocks? Hear you not the gates of Gaza grate, as 
if they were lifting out of their hinges? Surrender 



SERMON nr. 



45 



immediately the strong holds of your hearts; do it with- 
out delay. Lord Jesus give ear to the desires of such 
souls. Lord Jesus knock, knock yet more powerfully: 
now is the time, thou hast made many hearts willing. 
Lord Jesus, one call more, — another powerful drawing, 
and the work will be accomplished. Lord Jesus, an- 
other general assault, and the fortification will be sur- 
rendered to thee. 

Immortal souls, the day, the hour of God's gracious 
visitation is at hand! This is the acceptable day for 
you, the day of salvation. Perhaps you will never 
live to see another. Death is perhaps waiting for-xme 
or the other of you, at the church-door. The day op 
which Christ was crucified, shall adminislter to your 
life, and his grace lead to your resurrection. The 
Father looks upon you with compassion; the Son is 
waiting for you, with open arms: the holy angels stand 
waiting to minister to you; the New Jerusalem, the 
church of the saints; stands with open portals for you. 
You shall live saith God, you shall live and not die. 
Away with Satan, for it appears to me, that he, at this 
moment, is persuading one or the other, of you, that he 
is too great a sinner. Away with unbelief, by which 
he is attempting to persuade you, that you are not con- 
cerned in this matter. No! you are not too great sin- 
ners for Jesus, It is for you he died; you are included, 
Cast yourselves immediately into the arms of Jesus' 
love. For he died for sinners. Lord Jesus, say Lord 
Jesus here am I — I believe, help my unbelief. 

Hearken, take heed to your hearts, and attend to 
what is going on inwardly at the present moment. 
Do you not feel something unusual? Do you not feel a 
drawing not to be expressed by words? Does it not 
seem to you as though there were some one, within 
you, persuading you, unspeakably more powerful, than 
I can in my weakness, to come, unto Jesus? That is 
God, that is your Father, who is drawing you unto his 
Son. Whence you may know that I do not speak the 
mere words of man, but in the power of Jesus, my 
Master; as an ambassador therefore in Christ's stead, I 
pray you, follow the drawings of the Father, and be 
raviJ i led unto God through Christ Je^us his Son, 



46 



SERMON III. 



Who among you, acknowledges himself to be a great 
sinner? Who feels himself sensibly so? Who feels 
himself so, particularly since he trusts that he has re- 
ceived an assurance of the forgiveness of sin? Who 
feels himself weak? In whom does a struggle of the 
flesh against the spirit exist? Who among you is such 
a sinner? Oh, come into the presence of Jesus, he died 
for sinners; but of this you will not become fully as- 
sured, until you have felt yourself inwardly, a great sin- 
ner; nay, until you are sensible, even of the most subtile 
jsin. Why are you cast down? Rather praise God, that 
you are in such a condition, and become silent; do no- 
thing to suppress such emotions, by divine grace 
within you. and keep near to Jesus. This is a begin- 
ning with you, to assure you fully of the means of sal- 
vation, and to establish you in his grace. For none 
become true saints, unless they feel themselves great 
pinners, even after their first awakening. And how do 
you feel on this occasion? Do you feel your selves bowed 
down, arid humbled; do you feel an inward reverential 
awe before God, a warm desire for a full espousal io 
Jesus, the mild, amoving condescension of eternal love? 
And are you in the faith? Be then assured, from hence- 
forth, that Jesus of a truth died for you; and that all 
is yours, that he has purchased; his spirit will assure 
3'ou of this, he will grant you the pi^iviiege of adop-e 
tion, and you will be enabled to sing praises to his holy 
name; to render to Jesus, who was crucified as a lamb 
slain froiTj the foundation of the world, praise, and hoa^ 
or. and glory, now and for eyermore. Amen, 



SERMON IV. 



HALACHI, CHAP. IV, V. 2. 

\^3ut unto you that fear my name, shall the Sun of 
righteousness arise ivith healing in his wings. 

INTRODUCTION. 

^*There is no peace, saith my God, to the wicked. 
This, my hearers is the language of God by the mouth 
of his servant the prophet. Isaiah, Ivii. 21. 

The foregoing part of this message, promises glori- 
ous comforts to those who are of an humble and con- 
trite spirit, bowed down and alarmed on account of 
their load of sin; to those who anxiously desire help 
and consolation; to such are promised perfect peace and 
the blessed rest of the Messiah, who should deliver 
them from sin, justify and save them forever. But 
'Hhe wicked have no peace, saiih my God^^^ 

Those who practice every prevailing sin, who ne-ither 
fear God, nor have any reverence for his wurd, but 
live in all manner of ungodliness; who reject the mes- 
sage of repentance and true faith in Christ, by which 
we obtain the grace of God, and true peace, have 
no peace, — no peace with God, no peace with their 
own consciences, no peace with tliemselves, and ''no 
peace with any other creature. By their sins, thej 
are always at war with God, and any thing but recon- 
ciled to him. The consciousness of their wickedness, 
never suffers them to rest. Keen upbraidings, horrid 
representations, frequently make them feel most wretch- 
ed; the rustling of a leaf, of a straw, or a spire of grasg, 
is sufficient to terrify them; and not unfrequently brings 
a death-like fear upon them, and no where have they 
any rest. The reason of this is^ because they do not 



48 



SERMON IVi 



belong to the Prince of peace^ to Jesus Christ; and^ be^ 
cause they despise his dearly purchased peace, and the 
gifts of grace; consequently, they have no interest in 
them. * 'There is no peace, saith my God, to the 
wicked. 

Although, "the grace of God, as Paul teaches, 'Hhat 
bringeth salvation^ hath appeared unto all men:'' Titi 
ii. 11, — although the true Prince of peace, Jesus Christ, 
offers and proclaims his spiritual and heavenly peace 
unto all; yet we cannot become partakers of the grace 
of God, and the true peace of the soul, unless we 
comply with the terms of s'aJvation; for those whom the 
Lord makes partakers of these spirituial and heavenly 
blessings, and whom he has chosen by free, unmerited 
grace; those he also brings to the means, whereby they 
may obtain the actual possession of those blessings. 
But whosoever is obstinate, and continues without 
shame, or fear, in impenitence and does not comply with 
the conditions of salvation, he can never become a 
partaker of the glorious, and blessed fruits of the in-^ 
carnation of Jesus Christ, and of his purchased bless- 
ings, and benefits. The light of grace will never arise 
in his soul, but he shall perish in his sins, by the rights 
eous judgment of God, and hasten to the eternal, dark 
abyss of hell. But, whosoever permits the all-power- 
ful grace of God, to enter into his soul, whosoever fears 
God, and by his assistance submits himself on gospel 
terms, and conditions to Jesus, and walks in the way 
of repentance and faith, he shall enjoy every desired 
benefit of the incarnation of his Redeemer; — he shall 
obtain this spiritual and heavenly peace; he shall be 
justified, sanctified, glorified, and blessed. This is the 
glorious promise of the Lord by the prophet Malachi, 
in the words of the text: "But unto you that fear my 
name shall the Sun of righteousness arise with healing 
in his wings. 

The prophet represents the ungodly in the preceding 
verses, as declaring, by their own words^ ''It is vain 
to serve God, it profiteth nothing that we keep his or- 
dinances, and that we walk mournfully before him* 
Therefore we call the proud happy, yea, they that work 
wickedness are set up; yea, they that tempt God are 



SERMON IV. 



4^ 



even delivered. But the prophet also testifies that it 
shall certainly be revealed^ how great the difference 
ihall be between the righteous and ungodly, between 
him who serves God, and him that serves him not. 
To the despisersand ungodly, he proclaims a horrible 
day; a day *'That shall burn as an oven, that shall burn 
them as stubble, that shall leave them neither root nor 
branch.'' But to the devout he says: ''But with you 
that fear my name shall the Sun of righteousness arise 
with healing in his wings."' 

We propose therefore, showing from these words, 
in what the glorious benefits of the incarnation of Jesus 
Christ consists, and how we become partakers of them, 
in the economy of redemption, as an argument to sub- 
mit believingly to God, on the terms and conditions of 
the gospel. 

We will therefore, consider the following particu- 
lars; 

Division I. The persons spoken of; and, 

II. The glorious promises given unto them. 

First part. — Such as fear the name of God, are 
spoken of. We ust names to distingush one person, or 
one thing from the other. God is the only God, and 
has not his equal either in heaven or on esrth. Conse- 
quently, properly speaking, he has no name; hence, 
Solomon enquires, '*Who hath ascended up into heaven, 
or descended? Who hath gathered the wind in his 
fist.'^ Who hath bound the waters in a garment? Wh» 
hath established all the ends of the earth? What is his 
name, and what is his Son's name, if thou canst tell." 
Prov. XXX. 4. But although God, is an incompre- 
hensible being to us, especially since the fall of man, 
•he still, in condescension to the blindness of the hu- 
man understanding has made, such revelations of him- 
self, as to enable us to form some idea of his being, 50 
far at least, as is necessary to our salvation. God, has, 
therefore, been pleased to ascribe to himself certain 
names, thereby to represent and to express to man, his 
divine beins:, hi^ perfections and virtues, so far as this 
knowledge is necessary to our salvation. 

6 



50 



SERMON IVo 



The name of God, therefore^ denotes nothing less 
than God himself, his perfections, his virtues, his word, 
his waj-s and works; and, in general, all his divine 
attributes, by which he reveals himself, and is known 
among the children of men. Among which are, that 
he is eternal, almighty, omniscient, omnipresent, all 
suflScient, incomprehensible, most perfect, holy, good, 
righteous, merciful, and gracious, true, patient and long- 
suffering. He is Jehovah, God who is, vvho was, and 
will be what he is, who fulfils his promises most faith- 
fully; but, who will also execute his threatenings most 
rigidly. Who of a truth is Elohim, a covenant God, 
reconciled unto the sinner in Christ Jesus, if he comes 
unto him, in the order of salvation, by repentance and 
f.uth. Byt, w^ho is also a consuming fire and a jealous 
God, if we despise the day of grace, and continue to 
resist him, by continued impenitence: he, then, ?.s 
the El, Adonai, Sabaoth, as a mighty God and on)- 
rjipotent Lord, Lord of Hosts, will visit the sinner 
with the eternal torments of hell. Justly have we to 
fear the name of God, that is God, v^^ith all his perfec- 
tions and attributes. 

The fear of God with man, is property speaking, 
swch a disposition of mind, as will incline him to live 
a id walk according to the will of God. The origin of 
this disposition of mind, is a correct knowledge of the 
name of God, that is of God himself, and of his attri- 
butes. For if we know him not, and if we are not 
instructed concerning him, that he can do us p;ood, or 
evil, we shall not fear, nor shall we revere him. If 
we indeed, have a knowledge of the divine being, and 
have correct views of his attributes, yet remain slaves 
to sin, and only fear his power and positive justice; and 
ilread him, on account of having committed sin: such 
fear, the scripture terms servile fear, which only com- 
pels a man to make an outward profession of religion. 
But it is not so with the true, and filial fear of God, 
which is spoken of here; but it is altogether of a differ- 
ent nature. 

True, in this we know God, as a holy and righteous 
God, as a just and righteous judge, who threatens those 
who act contrary to his holy and immutable law, — who 



SERMON IV. 



51 



is an eternal and everlasting God, who will assuredly 
execute his denunciations. Man knows that he hai 
lived coiitrary to the will of God, in many respects, 
and therefore, has deserved, that God as a righteous 
a^id holy God, should deal with him according to his 
w^ord and let his judgments and chastisements aom^ 
upon him. This makes him not a little afraid, yea the 
whole world at tim.es, seem.s too narrow for him. But 
in the mean time such an one knows, on the other 
hand, hy the light of divine grace in his soul, that God 
as a good, gracious, and merciful God, Vy-ill be recon- 
ciled unto him ihrough Christ Jesus, that he will pardon 
all hiH guilt, and free him from the punishment of sin. 
This excites in him an unusual esteem, and ardent 
love toward God. Now Kissins do not trouble him so 
much, as the reflection that he had provoked an Al- 
mighty, a holy and righteous God by them, and has 
justly deserved punishment, especially in having dis- 
pleased such a good, gracious and merciful God. Tliis 
asvakons in the penitent si liuer, such a sense of shame, 
that he is almost afraid to appear in his most holy 
presence. Yet necessity presses him, and he ven- 
tures — he atlcmpts the bold step — he approaches the 
throne of grace with filial fear, and prays humbly for 
the forgiveness, for the discharge of this guilt, and 
freedom from the punishment of sin. He takes his re- 
fuge in Christ, and sues for the garment of his spotless 
righteousness, and pleads for protection, succour, and 
heij) in his d istress. 

This filial fear in the mean-time, incites lum to regu- 
late his life and conduct, by the grace of God, as much 
as possible, according to his will, till Christ fully mani- 
fests himiSelf in him. He rsnles sin, he shuns and flees 
from it, not so much on account of the l^o^ir of punish.ment . 
as out of love toward God, because God is thereby c is^ 
pleased and provoked, and Wis own heai^t polluted. Sucii n 
man would not for all the riciies of iIms world, knowingly; 
and wilfully, do any thing contrary to the known will 
of God; for it is written: ^-How then can I do this 
great wickedness, and sin against God?'^ Gen. xxxix. 
6. This filial fear of God, is an essential part, of true 
repentance, and conversion, and increases within th^ 



52 



SERMON IV. 



believer, according to his progress in sanctification. 
Blessed are they in whom thisfear is wrought by the con- 
descending grace of God; to them is the glorious prom- 
ise made. 

Second part*~"To you who fear my name, shall 
the sua of righteousness arise. By this sun we 
are to understand none other than the Son of God, the 
Lord Messiah, Jesus Christ, who is represented under 
the figure of the visible sun, on account of his excellent 
operations, which his believing and chosen followers 
participate of, spiritually. Even as the natural sun dis- 
pels the darkness of the ni^ht, enlightens, warmSj^ 
quickens and makes fruitful; (and to us, there is but one 
sun that communicates the cheering light of day to our 
globe;) so there is but '^one mediator between God and 
man, the man Christ Jesus. 1 Tim. ii. 5. ^'For other 
foundation can no man hiy, than that is laid, which is 
Christ Jesus. Cor. iii. 11. ''Neither is there salvation 
in any other, for there is no other name under heaven giv- 
en among men, whereby we may be saved Acts iv, 
12. ••He is the true light which lighteth every man 
that Cometh into the world, It is he who warrneth 
and quickeneth the hearts of believers, that they may 
abound In good works, lie is also in particular, the 
sun of riii^hteousness.^' By .him there was an end made 
of sin, reconciiiaiion was made for iniquity , and he also 
brought in an everlasting righteousness; such a right- 
eousness, with which the helpless sinner, can stand in 
the judgment of God, and by which he can be acquit- 
ted of all guilt and punishment due to his sins. For 
'•God set his son forth, to be a propitiation, through 
faith, in his blood, to declare his righteousness for tho 
remission of sins that are past, through the forbearance 
of God.'^ Rom. iii. 25. Jesus Christ is a ''sun of 
righteousness, with healings in his wings.'^ What the 
rays of the natural sun are to the body, such are the 
rays of the grace of the Lord Jesus Christ, the sun of 
righteousness, in a spiritual view to the soul. He is 
the true horn of salvation, through him believers be- 
come partakers of that which tends to life, and what is 
necessary to a godly walk and conversation. With him 
they find protection from every enemy of their salva* 



UoUf and he heals them of all the stripes, and vvcunds, 
raid putrif3'ing sores of the soul. Tr.ercforc, he has an 
auproioriate naii^e, ""'The Satiour/* wliO redeems his 
' newer of the^ fear of 

.amnation. ■ . j2 them happy 

ncn he has arisen, a rppeared 
Ivih and incarnaticn , . _ ... as bora 
3f his mother, the YlY^^ln Mary. '"^For 
' " ' - ' : : ^ - : : / and 

-nie; 
iiiat has the 

. . .5 ..1; . o.:^ ?'*^;er them 
^ death, were all the: ,i:g, sub- 
aleb, ii, 14, 15. iic.evers under 
; : . rejoiced, in this spiritual sun of 
rignteousnesSj and were enlightened by the rays of his 
grace, were ' ^ * n om sin, and ^; '::rs of 
salvation ar -. , ppiness, h tion 
was much obscured by the veil of I>lo: _ hid- 
den behind the shadow of the ceremon:; ...^ di- 
vers offerings, washings, and sprinklings, and purifica- 
tions. Old Testament believers, anticipated tiiCir sal- 
vation as yet to be purchased. But in the in^rrnnuon, 
and birth of our blessed Redeemer, the the 
shadows of the ojd Testament, was fully d. and 
the spiritual sun of righteousness appeared i: len- 
der. Then was it emphatically said, ^^Tiircugh the 
tender mercies of our Lord, whereby the day-spring 
from on high hath visited us.'^ Luke vii. 78. ''Be- 
cause he hath . abolished death, and hath brought life 
and immortality to light. £ Tim. i. 10, 

Thus Christ, the Sun of righteousness has arisen,^' 
especially in his birth and incarnation. But this still 
eomes to pass spiritually, in souls that are converted 
from darkness to the light, from the slavery of Satan, 
to the service of God, in souls, as the text says, *^that 
fear the name of God.^^ Then Jesus bids the light 
come forth out of darkness. Then he becomes as a 
prophet, wisdom unto man, and enlightens his under- 
standing, and leads him to a saving knowledge of God 
and himself. He then fills the soul with such heavenly 
aad divine light, that it is constrained to exclaim with 



children, fro^ 
death, and c 
eternally. As s 
in his gr:^ : v; ^ I: 
as a tru: 
as mnch i.,: 
blood, he 
that thrc 
power Gi 
who throng 
ject to bona 
the old tes:.^ 



54 



SERMON lY. 



Paul, ^'Lord what, wilt thou have me to do?'^ Act. ix. 
6. When a man follows tliisdivlne light, — when he is 
led to a true fear of God, to a saving knowledge of God^ 
and himself in Christ, when he humbles himself before 
God and his Redeemer, and truly repents: then Christ 
arises in his soul ; as 

''The Sun of righteousness, then he bestows him^ 
the government of salvation, and the robe of perfect 
righteousness. Then he applies to him his precious and 
perfect merit, by a true and living faith; and reconciles 
him to his heavenly Father, as a high Priest, through 
the offering up of his body. Then the sinner is acquit- 
ted of the consciousness of guilt and freed from deserv- 
ed punishment, at the bar of God, on account of the 
righteousness of Christ. Tiien he receives the soul- 
cheering language, '^Son be of good cheer, thy sins 
are forgiven thee.'^ Matt. ix. 2. Then ihe sinner is 
' 'justified freely, by God's grace, througli the redemp- 
tion that is in Christ Jesus." Rom. iii. 24. And in as 
much as the rio;hteoiisness of faith requires also a right- 
eousness of life, those who are justilied, must bring 
forth, in their life and conduct the fruits of rit^hteous- 
ness; hence Jesiis arises in the soul as thc'sSmi of 
righteousness" — he quickens the heart in love to God, 
and towards men, and makes it fruitful in every good 
word and work, that their light may so shine before 
men, that they may see their good works, and ^j^lorify 
their Father in heaven." And that denying all ''un- 
god'liness and w'orldU^ lusts, they may li ve - sobc^rly, 
righteousand godly in this present world." Tit. ii.l2, 
''And that the new man may be put on, whieli after 
God, is created in righteousness and true holiness. " 
Eph, iv, 24. And thus the soul finds healing in the 
wings of the spiritual Sun of Righteousness^ For the 
longer a soul is with Christ, and he with it, the more 
will it be quickened and made fruitful. Here Jesus con- 
sumes and eradicates from the soul, the sink of sin. He 
washes it from the filth and uncleanness of sip, by the 
daily renewing and sanctifying influences of his Spirit, 
He dispels from it every arising mist and fog of unclean 
desires and propensities. He delivers the soul from all 
dominion of sin and makes it Lord over it. He de- 



SERMON IV. 



55 



fends and protects it from every temptation of Satan, 
of the world and of sin, and bestows upon it the earnest 
of the Hol\^ Ghost, ^Hhat beareth witness with our 
spirit, that we are the children of God.'^ Should even 
temptations ancl tribulations arise; God says to such: 
'^Fear not, for I have redeerr.ed thee, I have called thee 
by thy name; thou art in me; when thou passest through 
the waters, I will be with thee; and through the rivers, 
they shall not over-flow thee: when thou walkest 
through the fire, thou shalt not be burned; neither 
shall the fl.nne kindle upon thee. For I am the Lord, 
thy God, the Holy One of Israel, thy Saviour.'^ Isa, 
xliii. 1,2, 3. 

Should they, through error or infirmity, depart frona 
the right way, and defile the garments of salvation 
which th<^y have received, he will bring them backhand 
they shall come with him again; thus shall they find 
anew, he^iling in his wings, and be more closely united 
to him than ever, so that neither ^ 'death nor life, nor 
angels, nor principalities, nor powers, nor things pre- 
sent, nor things to come, nor height, nor depth, nor any 
creature shall be able to separate them from the love of 
God, whi-'h i^ in JesusChrist Me/r Lord Romans viii. 
38, 39, Until he makes them finally partakers of eter- 
nal salvation, and happiness in heaven, it may justly be 
said: '*He that dvvelleth in the secret place of the Most 
High shall abide under the shadow of the Almighty.^* 
He shall say unto the Lord: ''He is my refuge arrd my 
fortress; my God — in him will I trust; because he shall 
deliver me from the snare of the fowler, and from the 
noij^ome pestilence. He shall cover thee with his fea- 
ther's, and under his wings shalt thou trust. With 
long liff* he will satisfy thee and show thee his salva^ 
lion/*' Psalms, 91. 

APPLICATION, 

Behold! these are the glorious fruits of the incarna- 
tion of the Son of God, and thus are we made partakers 
of this orrice a':^cording to the plan of salvation. Thus 
the Sun of Righteousness arises to those who fear God, 
and they obtain healing in his wings. It will not suISce 



56 



SERMOK IV. 



historically, however, for us to know that Jesus Christ 
was born, a true man, according to the will of God, of 
an immaculate virgin, if we desire to become partakers 
of the benefits of his incarnation. But it is also requi- 
red of us that Christ be formed in our hearts, and that 
he arises in us, as the Sun of Righteousness, if we de- 
sire to find salvation in his wings. But Christ is only 
born in the hearts of such as submit with their whole 
hearts to him, and seek his salvation; and the fruits of 
his incarnation pertain only to those who fear God — to 
the penitent and believing. For Christ is not a servant 
of sin, he did not come to grant us the privilege to sin, 
and thereby to promote the kingdom of Satan; but, the 
Son of God was manifested ''that he might destroy the 
works of the Devil. He appeared, ''That, denying 
ungodliness and worldly lusts, we should live soberly, 
righteous and godly, in this present world. Titus ii. 
12. Therefore, he that lives impenitently, and in un- 
godliness, who serves Satan — the ivorld and the lusts 
thereof^ and his own sinful desires^ has no hope of an 
interest in the fruits of the incarnation of Jesus Christ. 
^ 'There is no peace, saith my God, to the wicked. They 
have no interest in the blessings of salvation and grace, 
to purchase which, the Prince of Peace came into the 
world; and which are the only blessings which can af- 
ford true peace to the soul. 

We celebrate this (/ay, in remembrance of the incar- 
nation and birth of our Immanuel.* Brethren, consi- 
der what a great, what an inexpressibly great blessing 
this is,— only think if Jesus had not appeared in the 
world, what would have become of you! Who would 
have dispersed the dark night and shadows of death?— 
Who would have delivered you out of the kingdom of 
Satan and of darkness, if the Sun of Righteousness had 
not arisen? Who w^ould have purchased you such a 
righteousness with which you can stand in the judg- 
ment before God, if God had not sent his Son into the 
world to save sinners? Whither would you have look- 
ed for salvation, if that heavenly message had not been 
heard; "Behold, I bring you glad tidings of great joy, 

• The author preached this sermen on the 25th December, Christ- 
mas daj. 



SERMON IV. 



57 



which shall be to all people; for unto you is born this 
day, in the city of David, a Saviour, who is Christ the 
Lord/^ Therefore, immediately ponder within your- 
selves on this great subject, and examine how you havo 
appreciated this great blessing, and in how far you havo 
earnestly desired to become partakers of it. Say, is 
Christ formed in you the hope of glory? Has this spi- 
ritual Sun arisen in you? Have you been enlightened by 
him, and made wise unto salvation? Have you a saving 
knowledge of God and yourselves? Have you follow- 
ed this Divine light in the way of true repentance? And 
oan you say that he has arisen in you as the Sun of 
Righteousness? Are you assured of the righteousness 
of Christ; and, tliat you have for his sake obtained grace 
from God, and the remission of sins? Have your hearts 
been quickened, prepared and made fruitful in righteous- 
ness? Do you show forth in your lives that yoi^r sal- 
vation is in the ^'wings of the Sun of Righteousness?^^ 

How pleasing would it be to me, and how gladly 
would I, instead of putting these questions, bear testi- 
mony that you are really such as have experienced these 
blessings! But since your own conscience refuses you 
this testimony, how much less can I do this without 
being utifaitliful to wards you? For must not you your- 
selves confess that the majority of you are yet in the 
kingdom of darkness; and that you practice the works 
of darkness; that your understanding is benighted; that 
no light of a saving knowledge has arisen in you, so as 
to induce you sincerely to repent of your sins! Must 
not the greater part of you confess that you have not 
been made righteous through Christ, because you live in 
sin and ungodliness — that you have found no healing in 
liis wings; because there is no ''soundi")ess in you, from 
the sole of the foot, even unto the crown of the head; 
but wuunds, and bruises and putrifyin^; sores, because 
3'ou suffer sin to reign in your mortal bodies, and obey 
it in the lusts thereof/^ 

Is it not surprising that there are so few among you, 
that can comfort themselves with the fruits of the incar- 
nation of the Son of God? No wonder! Oh no! Be-- 
cause the greater part of you, reject the terms of salva,-- 



58 



SERMON ir. 



lion, together with the invitations of grace — you do 
not fear God — you have no reverence for his majesty. 
You do not bear in mind that he is a holy and just God 
who will punish sin eternally in hell. Nay, many of 
you have not even a servile fear of God, especially 
among the young, and hence, all kind of vices are com- 
mitted by such without dread; so that often in the night, 
the sin of your youth cry aloud to heaven! ^'If then I 
be a father, where is mine honor? and if I be a m.aster, 
where is my fear? saith the Lord of Hosts.'^ 

Do you imagine that I can comfort you, with the ben- 
efits of the incarnation of Christ, as long as you are in 
such a state? No! never! You must be converted! 
You must first set, with Mary at the feet of Jesus, and 
there learn his doctrine. You must beseech God that 
he would make him wisdom unto you; that the eyes of 
your understanding may be enlightened, in order to 
know Ged and yourselves. You must fear God, and 
shun whatever is displeasing to him. You must fear 
him, not so much on account of the punishment, which 
he has threatened as the reward of sin, as out of respect 
and love for his character. You must humble your- 
selves, in his siglit, by true penitence, and pray to him 
for grace, and for the forgiveness of your sins. You 
must come in faith, unto Jesus, and ask him for the be- 
nefits of his incarnaton, that he may arise unto you, as 
^'th.e Sun of Righteousness, with healing in his wings. 
But we ask others among you — Brethren, has the Sun 
of Righteousness arisen in you? Have you found heal- 
iiig in his wings? If you have, then praise God above 
all, for his grace and mercy manifested to-j^ou-ward— - 
and let his praise be spread abroad. Strive to walk by 
the rnys of the Sun of Righteousness; and be zealous in 
righteousness of life. Studiously avoid the unfruitful 
works of darkness, and walk as the children of light. 
Follow after holiness with zeal, and suffer not sin to 
have dominion over you. Submit yourselves more and 
more to the Sun of Righteousness, that you may be more 
quickened in love toward God and toward your neigh- 
bor, and tliat you may abound more and more in good 
works. Walk in filial fear before God, and sin not pre- 



SERMON IV. 



59 



sumptuously against him. Are you in tribulation— are 
you tempted — take refuge under the wings of the Sua 
of Righteousness, and then will Jesus protect and de- 
fend you, and if you continue faithful until rfeaM, he 
will give you a crown of Life. Amen. 



SERMON T* 



TITUS, CHAP. II. V. 11, 12. 

For the grace of God that bringeth salvation^ hath 
appeared to all men, teaching us, that denying 
ungodliness and. loorldly lusts, ive should live so- 
berly, righteously, and godly, in this present 
world. 

INTRODUCTION. 

Nothing is less conformable, to true Christianity; 
nothing is more contrary to its principles, tlian an un- 
christian, unholy, and dissolute life. Every thing 
speaks in testimony of this truth. If we consider the 
author, and founder of the christian religion; we do tiot 
only hear the most glorious doctrines from his lips, but 
we see them also practised in his holy walk and set 
forth unto us an example for our immitation. His de- 
sign is to make ma'i free, vii tuous and happy; free by 
his obedience, suffering and death, and virtuous, and 
happy, by closely observing and practising his holy 
doctrines. For the principles of true virtue, which 
Jesus taught, make both hnppy here and hereafter. His 
maxims are generally of such a holy nature, that there 
is nothing more contrary to them, than t'iO ungodly 
and unholy doctrli'GS ai'd works of Satan, the world 
and the flesh. What concord has Christ with Belial? 
What communion hath light with darkness? What 
fellowship has righteousness with unriglitconsness? 
None! These are tilings opposed to each other in their 
ver}'' natures, and cannot by any means be united. An 
unholy and an ungodly life and deportment are an evi- 
dence, of an infidel: and he that serves Satan, the word 
and sin, is none o: Christ's — has no lot nor interest ia 
him, or in the benefits of his incarnation. It is an evi- 



sehmon v. 



61 



dence that he has hot yet become a partaker of the 
grace of God, — that he has not yet given it place in his 
soul, that he yet lies in the deplorable state of nature. 
For the grace of God through which he has mercy on 
the helpless sinner, and by which he bestows him 
Christ, to the salvation of his soul, this grace will 
not suffer a man to remain in this deplorable state, but 
it plucks him out of it, making him virtuous and hap- 
py, and a faithful observer of the doctrine of Christ, 
and a zealous follower of his foot-steps. This is the 
design why the Son of God, was manifested in the 
flesh, and assumed human nature; namel}^, not only to 
redeem man from the power of Satan, from the curse 
of the law, and eternal death; but, also to purchase 
to himself a people, zealous of good works; a people 
that will observe every duty, according to his holy 
doctrine, toward God, toward ourselves, and toward 
our fellow men; renouncing with all the heart, what is 
contrary to the holy will of God, This is what Paul 
teaches in the words of the text. 

Contents. — Here he sets forth the true design of the 
incarnation of the Son of God, and the duties of Chris- 
tianity and he urges the most rigid observance of them. 

We shall therefore, consider the text in the follow- 
ing order: 

Division I. The truth of the incarnation of the Soa 
of God. 

II. The design thereof"* 

First The truth of the incarnation- of the 

Son of God is asserted in the words, ''The grace of 
God that bringeth salvation, hath appeared to all men. 

Bij the grace of God, w^e have to understand the 
eternal love of God, whereby he has resolved to re- 
ceive the helpless sinner in his misery, to rescue him 
from it, and to make him eternally happy. For since 
man through sin has cast himself into an^abyss of mis- 
ery, and incurred present, and everlasting punish^ 
ment, in consequence of transgressing the divine law, 
and eould never have extricated himself from it, b'j4 

7 



SERMON y. 



must inevitably have been given over, to perditiori^- 
God therefore, who foresaw the fall of man, did already 
in eternity, in compassion and love, devise means 
whereby fallen man might be redeemed from his mis- 
sery, from all the guilt and punishment of sin, and be 
made righteous, hol}^ and happ}-, in perfect consist- 
ency vvith his holiness and righteousness. And he re- 
solved to manifest this his gracious love toward the 
sinner, in his ovvn beloved Son, who vs the blessed 
s^ed of the woman, should appear in the fulness of 
time, in the fiesh and throup;h perfect obedience, through 
suffering, shedding of his blood and death sl^iould eman- 
cipate the helpless sinner from the service and dominion 
of sin, from the fear of death and eternal damnation; and 
prepare him for the fellowship of God, ond mahe him 
meet for eternal happiness. Jesus Christ the Son of 
God, is also to be understood by the term, '^ihe grace 
of God^^^ because he is the means thereof *^For he is 
the sure mercies, (grace,) of David. Isa. Iv. 3. And 
God hath set him forth to be a propitiation through 
fuith in his blood, to declare his rip:htGousness for the 
rsinission of sins that are past, tiirough the forbear- 
ance of God.^' Rom. iii. 25. 

This great and unspeakable love of God toward fallen^ 
sinful man is properly called a grace. For God suf- 
fers man to enjoy it^ not out of any merit, and worthi- 
ness of his own; for niaii is altogelher unworthy of ito 
Therefore it is said, ^^Being justified freely, by his 
grace, through the redemption that is in Christ Je- 
sjs.^^ Rom. Tii. 24. And, '^By ^race we are saved.'' 
Eph. ii. 5. If man had continued in a state of inno- 
cence, he could have enjoyed, as is easily supposed, 
with alibis posterity the grace of Go d , in innumerable 
benefits. But as man then could not have been, in the 
highest degree miserable, and unworthy of God's 
mercy, the love of God toward him, could not have 
been considered such a compassionate' grace: because 
man could have m.ade liimself acceptable, by a close 
observance of the law of God. But since God mani- 
f-ists his love to man, who had fallen from him, who. 
provoked him to anger, and who were in the deepest 
ruia, and wholly unworthy cf it; therefore, this grace, 



SERMON V. 



63 



is properly called a compassionate and unmerited grace, 
which God bestows upon the sinner contrary to his 
merits. 

With propriety it is therefore called ''the grace thai 
bringeth salvation because through this a great sal- 
vation is bestowed upon the sinner^ which he cannot 
sufficiently admire, and contemplate. Thereby he is not 
only rescued from the miserable condition in which sin 
has placed him, but he is also made meet for the fellow- 
ship of God, the chief good, and made a partijker of hap- 
piness. And since Christ himself is understood by 
this grace, so the Holy Scripture teaches us fully, that 
it Is the only '^grace that bringeth salvation." For other 
foundation can no man lay, than that is laid, which is 
Christ Jesus. 1 Cor. iii. 11. ^^Neither is there salva- 
tion in anv other name under heaven given among 
men, wliereby we must be saved." Acts iv. 12. 

This grace that bringeth snlvation, as is further said, 
has appeared to all men. Not as if all men were 
saved by this grace. This is contrary to the word of 
God and experience. But all may be saved by this 
grace, if they would avail themselves of it by assistance 
from on high, and if they would not resist the Holy 
Spirit, and thus wilfully deprive themselves of it, and 
plunge themselves into everlasting ruin. The univer- 
sality of this grace appears, mereover, because it ex- 
tends to every class of people, to Jews and to Gentiles; 
to every nation, kindred, and tongue, whom God from 
all eternity appointed unto it, and by virtue of this, 
seek it in the order of salvation, and are actually, there- 
by saved. 

This grace that bringeth salvation, God made known 
immediately, after the deplorable fall; in the first 
promise of the blessed seed of the woman, and invited 
the whole human family to it. This was done during 
all the time of the promises, in the Old Testament, and 
prefigured in diverse manners, and believers were actu- 
ally saved through this grace; but it was grace yet to 
be purchased. Hence our text speaks of a time in 
which it actually appeared. 

This took phice in the beginning of the New Testa- 
ment^ when Jesus Christ, the Sun of righteousne^is, 



64 



SERMON r. 



appeared, ^^vho abolished death, and brought life, and- 
immortality to light. When the Saviour was born in 
the city of David. When he came into the w:orld tO: 
save sinners. Then it was said, ^'Arise, shine; for thy 
light is come, and the glory of the Lord is risen upon 
thee.^^ Isa. Ix. 1. This is the design of the ^'grace of 
God, that bringeth salvation; it is the design of the in* 
carnation and the appearance of Jesus Christ in the 
flesh, that we might become light in the Lord, and 
walk in the light; that we being delivered out of the 
hand of our enemies, might serve him without fear, in 
holiness and righteousness, all the days of our life. 
Hence the grace of God that bringeth salvation is 
spoken of, as. 

Second part — ^'Teaching us, that denying ungod- 
liness and worldly lusts, we should live soberly, and 
godly, in this present world/^ First, that it teaches us, 
or according to the original word, that it may instruct 
and direct us. This expression, is taken from a cor- 
rect and perfect education of youth, wlio are instruct- 
ed in relation to their ignorance and depravity, and di- 
rected into a better way. If youth have no desire to 
receive information of these things, they must be en- 
eo(;rnged, and if they do evil, they must be chastised. 
So it is, in spiritual things. ^'For the natural man re- 
feivetli not the things of the Spirit of God: for they 
iire foolishness unto him, neither can he know them, 
l.iecause they are spiritually discerned. 1 Cor. ii. 14. 

Because having the understanding darkened, being 
alienated from the life of God through the ignorance 
that is in them, because of the blindness of their heart. 
Eph. iv. 18. His will is unholy and depraved, and 
*'cverv imagination of the thoughts of the heart is on- 
ly evil, continually.'' Now, in order to be redeemed 
from this evil, and become otherwise minded, God's 
saving grace must arrest him, and he must be brought 
under the teaching of the Holy Ghost. Here the soul 
must take its seat with Mary, at the feet of Jesus, who 
is the wisdom of God, and is to be taught, and instruct- 
ed in the way of salvation. Here Christ is made wis- 
dom unto it, of God. He enlightens "the understand- 
ing in thoae things necessary to be k,npwn, believed and 



SEEMON V. 00 

practised: he convinces powerful]} and sensibly of sin, 
and implants in the will^ an ardent inclination to per- 
form that which is spiritually p ' And. if the sin- 
ner continues in this sehool of h ^ wisdom, and 
is conducted through ir, thenevc ^sary and suit- 
able power is bestowed upon the -^.^.y m regeneration 
and in the renewing of the Hnly Ghost, through saving 
grace, to love, to seek after, and actually to perform, 
the things it discovers by the light of Gcdj to be well 
pleasing unto him. True, there is not such speed made 
in receiving this ins!: ' - / - \ \ zuid 
be occasionally enc:. be 
chastised onaccountuf iuke ^reace. 
Nevertheless, the grace that ...i,.. is not 
frustrated in its design; but man, under its influence, 
is ultimately enabled to deny ungodliness and worldly 
lusts. i7;^o'orf///ie6'5 comprehends here the wholestate 
of reigning sin, every thing contrary to wohd 
and unll of God; every thing that is incc-....v._'t with, 
and contrary to the duties of true Christianity, and the 
infallible doctrines of the Lord Jesus Christ. Nay, 
not only every gi^oss s'm^ but also the very root of sin; 
every rising si-iful lust and desire; every thing that 
allures us, 2.nd gi\-es occasion to ^m. 

Worldly his Is comprehend such things as the world 
considers neither good nor evil; ^vet in truth belong to 
ungodliness, and are frequently connected with gross 
sins, or give occasion to them. Such as dancing, frol- 
licking and playing, and the like, all which are called 
worldly lusts, because they are of tlie world and make 
men worldiy-ndnded. '^And the world and the lusts 
thereof, shall pass avvay.'^ 1 John ii. 16. And conse- 
quently illy become a true christian, because he is 
taught by the grace of God to deny them, 

I)enying,-—:T\viS is as mAich as to say, to lay them 
off, practise them no longer, nor to have any relish for 
them. For it is in tliis, that God^s saving grace is man- 
ifested. This is wnat a penitent soul, that has been in- 
structed in the school of Christ, must do. Here we 
must hate, shun and flee all sin and ungodliness. Here 
we must renounce every sin^ without exception^ no' 
only gross &nd notorious gins, but even those less vi^i- 

7* 



66 



SE^RMON Y. 



hie, nay, all sinful lusts, and desires. Here we must 
endeavor to destroy the root of sin, and deprive it of 
its very nutrition and vitality. If a desire to sin arisea 
in the heart, we must suppress it: if an opportunity 
presents itself, from without, to tempt us to sin, we 
must flee it«- We must not consider things indifferent, 
which the world considers as such; we must renounce 
the lusts of the world, all such as are not consistent 
with the religion of Christ. For as long as we take 
pleasure in those things, so long we are not sincere in 
cur love of true godliness; and we have not yet been 
rightly instructed in the school of the blessed Jesus. — 
Now, we must be taught and instructed concerning the 
grace that bringeth salvation, and must deny ungodli- 
ness. The Holy Spirit exhorts to this most earnestly: 
^'^Wash you, make you clean; put away the evil of your 
doings from before mine eyes; cease to do evil, learn 
to do vyell.^' Isa. i. 16. ''Let not sin therefore reign 
in your mortal body, that you should obey it in the lustw^ 
thereof; neither yield your members as instruments of 
unrighteousness unto sin.^^ Rom. vi. 12, 13. ''As- 
obedient children not fashioning yourselves according 
to ihe former lusts in your ignorance. 1 Peter i. 14.'^ 
And be not conformed to this world; but be ye trans- 
formed by the renewing of your mind.^^ Rom. xii. 2. 
''Love not the world, neither the things that are in the 
Vvorld.'^ John ii. 15. 

But tlie teaching of the grace thatbringeth salvation^, 
does not stop here. It is not alone this that we learn 
in the school of our Lord Jesus, who is the heave?!,/?/ 
wisdom; but as this grace brings man, on the one hand, 
from his wickedness, from ungodliness and worldly 
lusts, so, on the other, it im.plants in him an incitement, 
and inclines his will effectually to do good, to comply 
with the holy doctrines and principles of true religion, 
affording him strength to live '^soberly, righteously 
and godly in this present world.'' 

Sobei^li/ — This relates to man himself, and requires 
of him, to be in all things saber, discreet and circum- 
spect, and to know how to keep within proper bounds, 
neither doing too much, nor lacking any thing- These 
things must be, carefully observed by a true christian^ 



SERMON V. 



67 



whom ^'ihe grace that bringeth salvation*^ has taught. 
All this requires a due share of circumspection, lest 
there be too much done in eating and drinking, in sleep- 
ing and dressing, and the like. In these the christian 
must be tem.perate and sober, yet not so, as to withhold 
the necessaries of the body, or like the Pharisees dis- 
tinguished from others by the dress^ and a singular 
deportment; but he is not to abuse the gifts of God, 
nor is he to show himself vain. A christian must also- 
be temperate an-d m.oderate in speaking; and in every^ 
ctherundertaking, ^'that no corrupt communication m.ay 
proceed out of his mouth but that which is good to the 
use of edifying, that it may minister grace unto the 
hearers.^^ Eph. iv. 29. Thus he must likewise be so- 
ber and watchful, that no sinful thought may be rooted 
within him, but think of those things that are lawful; 
he must -especially have an eye on all those things so 
that, ''Whether he eats or drinks, or whatsoever ho 
does, that he does it, all to the glory of God/^ Hence 
it follows, also, that he must live 

Righteously , — This regards the nature and manner 
according to which a christian must conduct himself to- 
ward his fellow-men, and in this, the grace that bring-- 
eth salvation, teaches him. For in the school of hea- 
venly wisdom, we do not learn to despise our neighbor, 
to esteem ourselves holier than he, or to live in hatred, 
envy, contention and enmity; to speak evil of him, or 
to take advantage of him in dealing. But a chris- 
tian must live in unity with his neighbors, and careful- 
ly refrain from all strife and disputing, and shun it; he 
must be sincere, candid and honest, toward all men, ab- 
stain from slandering and cavilling, and as niuch as pos- 
sible show himself affabJe and agreeable to all. Should 
he even meet with such as are yet christless and grace- 
less, he must not despise them, nor esteem himself 
above them, but much more have compassion on them, 
and seek to lead such to the Lord. He must general- 
ly observe the rule of Christ: ''All things whatsoever 
he would that men should do to him, he should do even 
so to them.^^ Matt. vii. 12. Finall}^, the grace that 
bringeth salvation teaches man to live 

Godly. — This particularly relates to the worship of 



68 



SERMON V. 



God, which the christian renders him by this grace^, 
that bringeth salvation. He must not be satisfied with 
externals, but must worship God in spirit. John iv. 
24. The^external service must not be neglected, as 
Paul well remarks, but must be attended to, as much as 
possible, so that minor considerations, must never keep 
us from it. The christian must be engaged in it with 
all his heart; be fervent in prayer; and, when he praises 
God, *'he must sing and make melody in his heart to 
the Lord.'^ Be attentive to the preaching of the word 
of God. He must attend with a Lydia ''to things that 
are spoken. Acts xvi. 14. And show himself atten- 
tive and respectful in behaviour. He must never ne- 
glect the. inward service, but at all times lift up holy 
hands to God, and pray without ceasing, have God al- 
ways before him, and ''present his body a living sacri» 
fice, holy and acceptable unto God.^^ Thus he must 
live in this world by the grace that bringeth salvation. 

In the world, — In the midst of the perverse children 
of this world, he must let his light shine, and not be 
intimidated, but perform his duties. A christian must 
not be tim.id, or be discouraged by the aspersions and 
mockings of the children of this v/orld, but go on cheer- 
fully in the name of the Lord. Yet as a true christian 
h6 ought at all times to act with becoming prudence 
and circumspection, bearing in mind what Jesus saith: 
^'Whosoever therefore shall confess me before men, him 
will I confess'also before my Father who is in heaven; 
but whosoever shall den}^ mie before men, him will I al- 
so deny before my Father who is in heaven.'^ Matt, 
32, 33. "And he must let his light so shine before 
men, that they may see his good works and glorify the 
father who is in heaven.'^ 

APPLICATION. 

Behold this is the design of the incarnation of the 
Son of God, and this takes place in man when he is 
permitted to accomplish this design, and these are the 
duties of true Christianity which he is to observe in his 
life and deportment. The manifested grace^ that 
briiigeth salvation teaches him to deny all ungodliness 



SERMON V. 



69 



and worldly lusts, and to live soberly, righteously, and 
godly in this present world. In this, God manifests his 
grace in redeeming him from the abyss of perdition that 
he may afterwards by his power walk in light and ia 
the communion of God, and be happy here and here- 
after. For this purpose, Christ came into the world 
and redeemed him from the bonds of Satan, from the 
fear of death, and eternal damnation, that he might af- 
terwards by his instruction and directions, live no 
longer according to the will of Satan, or unto sin; but 
on the contrary, comply with his holy doctrines and 
principles of his kingdom, to practice them, and be 
finall}^ admitted into the mansions of everlasting bliss. 
There is nothing more contrary to his will, and more 
inconsistent, with a hope of heaven, than an ungodly 
life, and to live according to the lusts of this world. 
Nay, the mind and Spirit of Christ is required: we 
must deny all ungodliness and worldly lusts, and live 
soberly, righteously, and godly, or else we bear the 
name of christian in vain; and we are no better than 
the blind heathen, who knows nothing of Christ; nay, 
we are worse^ and more wretched and more condemn- 
able. We must show forth the fruits of vital Chris- 
tianity, and be assiduously engaged in it, or we can- 
not possibly comfort ourselves; with the grace, that 
bringeth salvation, and the bei fntsof the incarnation 
of Jesus Christ, and of eternal hfe. 

And how is it with you? Are you such christians? 
Do you answer the design of the incarnation of Christ? 
Has the grace that bringeth salvation, appeared to you? 
Has zV, has Jesus instructed you in the school of wis- 
dom? Has he inclined your will to do good; and en- 
abled you, not only to deny ungodliness and worldly 
lusts, but also to live soberly, righteously, and godly 
in this world? And do you really do so? 

It will not be necessary for me to show the contrary ? 
because experience speaks and declares too much of the 
sad decline of Christianity, of the widespread ruin, not 
to be noticed, abounding every where! And your own 
consciences accuse you of this, as they tell you in Ian-* 
guage not to be misunderstood, that many of you are 
not true, but only nominal christian^. Now do but 



70 



SERMON t. 



consider the wretched situation in which you are, you 
who have hitherto withstood the grace of God. You 
have no part or interest in the incarnation of Jesus 
Christ; and you are without God, and without Je- 
sus in the world, without iight, comfort and life in 
time, and if you abide so till death, you must re- 
main so to all eternity. Flatter not yourselves that 
Christ came into the world and suffered for sinners, and 
has rendered satisfaction to divine justice, by pouring 
forth his life's blood. This will not profit you any 
thing if you do not yield to the teaching oi that gracCy 
that bringeth salvation; and if you repent not truly, 
and live soberly, righteously and godly in this worlds 
Therefore, arise and resist not the knockings of the 
Lord any longer, at the door of your heart. Learn 
the blindness of your minds, and the obstinacy of your 
wills! Look well to your wretched condition! Re- 
nounce your sins, — come and bow before the Lord, 
who is merciful. Come, come with the resolution to 
begin a new life, and to live unto him who cam.e into 
the world for you, then the grace that bringeth salva- 
tion will teach you, and point out the way in which yon 
are to walk. Instructed by this grace, you will be en- 
abled to prove yourselves c! ristians, you will be ena- 
bled to 'Meny ungodliness, and worldly lusts, and to 
live soberly, righteously, and godly in this present 
w^orld. Then you will enjoy a true interest in theap* 
pearance of the Son of God in the flesh; and through 
his Spirit be made righteous and happy, both in time 
and for eternity, which may God grant for Jesus' sake! 
Amen, 



SERMON VI. 



EOMAKS, CHAP. TIjT. 11. 

Likewise reckon ye also yourselves to he dead indeed 
unto sin, 

INTKODTJCTICN. 

All that the Son of God, our Lord and Saviour Je- 
sus Christ did, and suffered, was net done for his sake, 
but altogether for the sake of ua. ''He sii Tared for 
our sins, the just for tha unjust, that he might bring 
us unto God.^' 1 Pet. iii. 18. For God hath made him 
to be sin for us, who knew no s'.n. that we might be 
made the righteousness of God in him.^* 2 Cor. v. 12. 
The apostle speaks particularly of his death, in the 
context, that he died unto sin. By his- death, Christ 
rendered satisfaction for our sins, suffered the guilt 
and punisliment of sin, and made it possible for us to 
be redeemed from the dominion of sin; and, that we 
might attain to life and salvation, by virtue of true re- 
pentance, and a living faith. '-That Christ died he 
died unto sin. From this we m^y derive indescriba- 
ble benefits, comforts and ble8sin2:s. For, if Christ 
had not died, satisfaction could never have been made 
for our sins, and we should have never been redeemed 
from the power and dominion of sin, but would for- 
ever, have been servants of sin, and as such have suffered 
its deserved punishment. But by the death of the Son 
of God, this great evil was stayed and a perfect means 
purchased and provided, through which we may ba 
saved. ^^For that he died, he died unto sin.^' 

But, if we are to derive any bsnefit, comfort and 
gain, from the death of Jesus Christ; we must neceii- 
sarily become, like unto the Lord Jesus, in his deati^ 



72 



SERMON Yh 



For has Christ died, he "died unto sin/^ to deliver us 
from its guilt and dominion, so that the power of his 
death, must also manifest itself in us, if we would de- 
rive lasting benefits from it. We must, by virtue of 
the death of Christ, by means of true repentance and 
conversion, die unto sin, unto every sinful lust and de- 
sire, unto every work of Satan, and uncleanness; seek 
to free ourselves from the power, and dominion there- 
of; and have dominion over them; so that nothing 
knowingly, and wilfully may be committed, by which 
we might have the least appearance of serving sin, This 
affords the surest and most infallible evidence, by 
which we may judge, whether we have reason to com- 
fort ourselves with the benefits and fruits of the death 
of Jesus Christ; or are yet destitute of a saving inter-^ 
est in these precious blessings. After the apostle there- 
fore, has shown the design of the death of Christ, he 
immediately introduces, in the words of the text, the 
glorious effects it produces in man: ^'Likewise reckon 
ye yourselves to be dead indeed unto sin:'^ And ex- 
hibits as already observed, the marks which must man- 
ifest themselves to a certainty, not only in the mere im- 
agination, but to the conscience also, if he desires to be* 
come a partaker of the benefits and glorious blessings 
of the death of Jesus Christ. 

This is the day, my brethren, this is the day, which 
we celebrate in remembrance of the death of Jesus 
Christ,^ and on which we ought to sanctify ourselves, 
as well as especially on the morrow, that we may thus be 
prepared, on the third, on which we are to appear be- 
fore God, and in the presence of Jesus, at his table. A 
great day! an important day; on which, our salvation 
was purchased, 0 my friends, may you all have rea- 
son to rejoice with all your hearts, may you comfort 
yourselves in a confident interest in the ever-memora- 
ble scene which we this day, commemorate. Observe 
therefore, the mark which the apostle exhibits before 
you; in accordance with which we shall point out the 
two prominent particulars contained in our text. 



•This sermon, was preac!hed by tke author, on Good-Friday- 



SSRMUN TI. 



73 



I)ivisiox 1. The mark itself: That you be dead in- 
deed unto sin. 

11. The assurance thereof: Likewise reckon ye also 
yourselves, to be dead. 

First pai't, —"Sin^ says the apostle John, chap. iii. 
is the transgression of the divine law.^^ Sin is a 
want of conformity to the law and will of God. In sin 
all are conceived and born: all have transgressed the 
divine law, and departed from the holy commands and 
will of God. Of this our first parent Adam made him-^ 
self guilty, and this guilt is imputed to all his posterity; 
and we are, therefore, all ^^conceived and born in sin.^' 
Psalm li. 7. Now that depraved and sinful nature, in 
which we are conceived, and born, makes us quite un- 
fit for any thing good, and inclined to all evil. Out of 
vvhich,as out of an impure fountain, arise the numberless 
actual sins, of which v.^e areguilty, daily, hourly; yea3 al- 
most every moment, in thoughts words and actions. This 
is the reason, why all have sinned, and come short of the 
glory of God. ^uan in his natural state, and before 
true conversion does nothing but what is sin, before 
God; he cannot do otherwise, for he has sold himself 
as a slave to sin; and therefore, sin exercises all power 
and dominion over wretched man; he^ust yield to 
every thing that sin desires of him, and what is m.ost 
to be lamented is, that man in a state of nature, does 
not feel this severe yoke, this power and dominion 
of sluu But he takes delight and pleasure thereirr; 4ie 
cannot live v/ithout sinning— he is uneasy, quite dis- 
satisfied if he has no opportunity of practising the sin- 
ful lusts and desires of his heart. With eagerness he 
embraces the opportunity, and with a high hand, sies 
against the Almighty, and presumptuously provokes 
the Holy One of Israel. The hists of the eye, th» 
lusts of the flesh, and the pride of life, is the three-head- 
ed monster, before whom the carnal and unconverted 
man bows, and whom he serves with zeal; there is no 
difference, although one should not be such a gross sin- 
ser as another. The seed of all evil lies still concealed 
in the heart, and the natural man shows himself, on 
every occasion, in his true disposition, namely^ as a 

S 



74 SERMON Vio 

servant of sin, committing sin with eager desire and 
pleasure. 

Thus it is with man in his natural and impenitent 
state. But when he is arrested by the grace of God, 
and is convinced of sin, of righteousness and judgment 
to come; when he obtains a living knowledge of him- 
self — of his condemnation — -when he comeSc in the way 
of true repentance and living faith to Christ, v hen he, 
under a sense of his misery, of his condemnation, and 
with true sorrow for his sins, a godly sorrow, takes his 
refuge to Jesus, des" - " angers and t' -^fter him, 
calling on and cr; him, an -^g in his 

bJood, the cleansin soul fi*om sin, aaci reconcili- 

•'^^v: with God, a: Mly finds these blef^slngs so 

, for Christ is acquitted of ■ 1 the guilt 

an.. ;"v.:nishment oi ~ ' :ictually ••ed unto 

God; then, and then o;: , . friends. .;ere be a 

quits different state of things take pk " .e experi- 

enc. penitent sinner. Novvtl:: . -atcre, the 

^1 I and desires are subd. ere man be- 

unto Christ, in his deatn.— man is 

i . .... ;ith him, ai:id the carnal met: :.ie ii^orii- 
fied. He renounces sin, and sinful lusts and desires are 
suhdtjed. If a sinful thought arise ir. • ' oart, it is, 
^?/ divine grace^ resisted and suppress: re a man, 

bv no means, takes any deliglit, any desire to, or plea- 
sure in sin, no matter how eii'ic:': t "i • r,^^-^- •:■ Tjj.-iear; but 
r itber hates and flers from : re a man 

dominion over sin, so cnai he v, t sin pre- 

^n^y, for the whole world. '^L . s;n,there- 
iorr in 3'our mortal bodies, tl^.rt ye should obey 

it in tae . ;:^:s thereof neither yield your members as in- 
struments of unrighteousness unto sin/' Rom. vi. 12, 
13. He dies unto every thing that may entice or in- 
duce unto sin. He dies unto the world, to all its sinful 
C istoms, practises and usages; nay, he dies even unto 
himself, so ^ steem Christ only. And the 

be&'t mean? . . ^ finds, are to watch over and 

examine himiSeif; to search his heart as well as external 
deportment, and see especially that he be enri^.est and 
steadfast in prayar to God, for the aid of his Holy Spi- 
rit, and wiilingiy submit to his teaching, and look thro' 



SERIvIOX VI. To 

him at all times unto Jesus as the author and finisher of 
faith; and as such, follow his holy example. 

This dying unto sin begins as soon as a man becomes 
truly penitent. But it is at this time quite feeble, and 
as yet, only engaged in laying off and abandoning the 
grosser sins of life. But this takes place more effeatu- 
ally when a man enjoys a sensible interest in Jesus, and 
is actuated by his spirit, when after justification from 
sin, the work of true sanctification takes place in the 
heart. But here it progresses dinerently; with one the 
work goes on more rapidly than with another; just in 
proportion as the soul submits to the leading of the Spi- 
rit of G-od. It is generallv a work accompanied with 
difficulty, inasmuch as it operates against depraved, sin- 
ful flesh and blood. But the grace of God can make, 
and does make it ea^y. It is i.]so a work thatrequiiTS 
time — it i£ . v ;^ : :v acccn:r' :::hsd ~ ' suppose. 

Nay, it re ; " iho'^^\-d cU^ ; kes to fell 

the deep-rooted tree / " Old Ad- 

am possesses, as it v-. . it requires 

the n]~^ : of mi'. is full}' des- 

troyed, ; ^ ' ■ and open 

sins; for a but we 

are sp : ::isities, lusts and desires 

of the :^ ^^h -dd, which 

have an a^ - of d ving 

unto h: " unia : ^ -id ef- 

fectual , But ' .;es ea- 

sy if t:; i " -iour, and 

«uffr:^; ;.is Soirit. 

::.ijt v>diich 

none can oe iraiy penitent, and , ::5 a christian. 

A work which must necessarily tr'^:" : ^::e in the soul, 
if the fruits of the death of Christ are to be enjoyed: 
nay, this is the- ' ^ which it 771 a v and must be 
known. li w. be assured of an interest in 

the benefits and fruits of the death of Jesus Christ, we 
must be able to say wi^h certainty, that we have died 
unto sin; hence, says P. ;^, ^^Likewise reckon ye also 
ycuiselves, to be d ^ ^ Ped unto sin." 

, Second part. — • _;:pression which the apostle 

uses here, must be understood in a spiritual sense. 



76 



SERMON VI. 



Reckon does not only mean that a man conceives, tho^ 
uncertain whether it be so or not, as it is generally un- 
derstood, but by this expression is meant, an indubita- 
ble certainty of a man's full assurance, that it is so, and 
not otherwise. And thus it must by all means be, in 
dying unto sin. 

It will by no means suffice, as it is very far from dy 
ing unto sin, to imagine and to believe superficially that 
we have died unto sin. For this all hypocrites and 
meire moralists may do. A man may for instance be 
well educated, or have a natural aversion to gross vices; 
or for other reasons walk honestly : but can he with pro- 
priety say, that he has died unto sin? No, surely not! 
And if he does, it is nothing else bat a mere uncertain- 
ty — a mere vain imagination — or a man may have been 
vicious or dissipated in his youth; but after arriving at 
a more advanced age, reflection ma}^ have taught him 
riOt to act thus, but to walk honestly before the world. 
But can he say, that he has died unto sin? No, surely 
not. And if he does, it is nothing but a mere uncer- 
tainty—a mere imagination. Worldly m.otives have 
brought him off from sinning, or sin is dead unto him, 
on account of old age — and he is not dead anto sin. — 
Surely these are dangerous snares of Satan, by which 
he makes men secure and careless — persuading them 
tiiat all is well — whereas they are stancnng on the brink 
of the eternal abyss of hell; and shall inevitably fall 
into it, in all their security and carelessness, if they 
dj not, by the grace of God, repent of their sins.— 
iience it is surely insufficient, to have only a bare un- 
certain supposition, or a vain imap;ination, that we 
have died unto sin. Nay, a man must be fully assured 
of this. He must know the beginning and progress of 
this dying unto sin. The beginning in true and sincere 
repentance; and the progress in true lioliness, and in 
the daily renewing of the spirit of his mind. ile must 
not let externals suffice, but more especially look to the 
heart; he must know of both to a certainty, and be able 
to conclude, with assurance, and say, that he has died 
unto sin; and, by the grace of God, is seeking to die 
more and more unto sin. The works which a man does, 
' — his conversation, his dealings and deportment^ mU3t 



SERMON VI. 



77 



declare unto others, especially if they are experienced 
Christians, whether these things are really so, and de- 
ception cannot long be practised, but will be sooner or 
later detected. But where there is a true assurance, of 
this precious truth, it cannot be concealed, 

APPLICATION. 

Behold, my friends, these are the genuine marks, by 
which we may know whether a man can comfort him- 
self with the benefits, and rejoice in the death of Jesus 
Christ. These are the effects which manifest them- 
selves in man when all these blessings are imputed to 
him in regeneration. Man becomes like unto Christ 
in his deathj and dies unto sin. The old man is cruci- 
fied, and the members on earth are mortified, and buri- 
ed with Christ. Sin is subdued, and brought into sub* 
j-ection; not only what pertains to the external, but es- 
pecially the inward, evil propensities and desires: in a 
word, every thing that is inconsistent with the fellow- 
ship of God, in Christ Jesus. And this must not be 
imaginary, but must take place in the soul with the 
fullest assurance. The ground of this must be a tru@ 
repentance and a living faith in Christ. 

Well then, how^ is it with you my friends? What is the 
state of your hearts respecting this matter? What wit» 
ness does your conscience afford you herein? Oh! this 
inward monitor! this faithful witness! to which every 
sin and transgression stands open as if they were en- 
graved on it with a pen of iron; when it discharges its 
office with fidelity, how keen are its upbraidings? And 
this it will do, if it is not altogether lulled asleep by 
the deceitfulness of sin. Is it not so? When I spoke to 
you, of this dying unto sin, and of the assurance which 
a man must have; and especially when I interrogated 
you respecting yourselves, your own hearts and souls, 
did not your consciences tell many of you that you 
lack this experience yet? That you are not yet thus 
prepared; that you have not yet walked in that way; 
that you are not yet dead unto sin, but that you de- 
light in sin; that you sin knowingly, and wilfully; thai 
you are yet slaves and servants of sin; or^ that you are 



78 



SERMON Vi. 



only at best, outwardly honest; that you refrained orilj 
from gross and open vices, and that your heart is yet 
entirely depraved, and you live in sin, because you 
have never walked in the way of true repentance, and 
of a living faith, in Jesus Christ? Is it not so? Are 
these not facts? Yes, yes, I know it, of a certainty, to 
be so. And were you to acknowledge the true state 
of your heart, you would be constrained to confess it 
yourselves. But how often has your conscience told you 
this? Ho\v often have you been thus impressed? And yet 
you are not dead unto sin! Nor have you ever made 
the attempt, nor have you had any desire to do so; but 
you live in sin, regardless of every conviction. Oh, ye 
secure and unconcerned, vrhat will be the result if you 
continue in this condition! Will not your conscience 
finally fall asleep? Will you not finally sink down and 
perish? Oh! this abominable security! You stand on 
the brink of eternal ruin! You stand at the door of 
hell! You are every moment in danger of becoming a 
prey to eternal death! The word of God declares it to 
you! The preaching of it convinces you! Your own 
consciences teach it to you! And yet all is in vain, to 
you. And yet, you still remain in your depraved and 
sinful state! Can you have any hope while in this 
state, of ever becoming partakers of the benefits of the 
death of Christ? No never. And if you do hope this, 
it is all in vain, as the devil is only deluding you. You 
are without Christ, and you have no interest in him! 
Therefore, let me warn you of your eternal destruc- 
tion. Attend to the call of God to day, to your souls; 
and be assured that it is he w^ho speaks to you, through 
your consciences. Beseech him therefore, to enlighten 
the eyes of your understanding, and to grant you his 
assistance, that you may truly die unto sin, both from 
without and from within, and be grounded by his grace 
in a sincere and hearty repentance for sin, and faith in 
the Lord Jesus Christ. 

It is indeed bad enough if your own conscience telb 
you, that you are not yet truly dead unto sin, nor have 
«ven made a beginning to die unto sin; and you still 
continue in all security. But it is still worse if your 
conscience is altogether asleep. And may there not, 



SERMON yi. 



79 



alasi be some present, who have never experienced any 
of these things? or. who merely imagine, that they are 
dead unto sin, because they are not as bad as others, 
and lead externally, a moral life, and have hence, thought, 
that this does concern them? Oh, deluded children of 
men! What shall I begin? What shall I do? What shall 
I say, that your hearts may be made to feel the power of 
the convicting and converting grace of God? Shall I 
announce to you the awful truth that you will be inev- 
itably damned, if you leave this world in your present 
state? Shall I tell you, that you must die an eternal 
death, if you die not unto sin, by repentance and 
faith? Ah! you know this yourselves! I have often 
told you, and yet you will not hear! Yet you will not 
feel! Yet you will not acknowledge that your hearts 
are desperately depraved, and that you must actually 
die unto sin. Z\or do you ever agonize in prayer, that 
this change may be wrought in you. Well, I will not 
say any thing more, for the present; but commit you 
to the mercy of God. May God be merciful unto you,- 
and may you experience and feel your misery sensibly; 
and may God rescue you from your impending destruc° 
tion, by converting you to Christ: and may all I have 
said therefore, pierce your souls like a spear, so as to 
bring you speedily dovrn, to the foot of the cross, that 
you may there obtain life and salvation. 

And you, who are to appear at the Lord's table, on 
the day after to-morrow; charity constrains me to in- 
dulge the hope, that you have, at least, formed the re- 
solution to die unto sin. But, when on the contrary 
I look to sad experience, I have rather to fear, that you 
have not thus resolved, and if you have, that this reso- 
lution will never be fulfilled. The young attend on 
the Lord-'s supper, they keep iii or refrain from open 
sin Q little, for a few days before and after it, but then, 
the. ungodly life begins anew. The aged attend the 
Lord's supper, and, perhaps form a resolution, to die 
unto sin, but remain satisfied with externals in religion, 
as well as before. I therefore warn you again, that 
you continue no longer in this condition, but awake 
from your security, and seek to obtain a knowledge of 
your sinful condition. Come, penitent and in faith: 



80 



SERMON YL 



come with the resolution by the grace of God, to die 
unto sin, and live to God in Christ, and you shall bt- 
come partakers of the blessings of the Lord. By the 
grace of God, your souls shall be fed and watered to 
eternal life. May God be merciful unto us, and may 
his countenance shine upon us, and may he erer hhi% 
us, and do us good! Amen. 



SERMON VII. 



ISAIAH, CHAP. XLIV. Y. 3, 

I will jjoiir water upon him that is thirsty, and 
floods upon the dry ground, 

XNTKODUCTION. 

Among other glorious, acceptable, and consoling em' 
blems, employed in the word of God, to set forth the 
all-snfriciency of our dear Redeemer, to every true be- 
lieving soul desirous of salvation; this is one of the 
choicest, that he is called a ''living Fountain. ''^For 
v/ith thee,^^ saith David, ''is the fountain of life." 
Psalm xxxvi. 9, 

A representation perfectly well adapted to the cha°- 
racter, who is the fountain of life, both temporal and 
spiritual, the only source and author of all things, 
wiiich cause the children of men, whether according to 
nature or grace, to reioice. For if we behold him as 
the second persmi in the God-head, — as God with the 
Father and the Holy Ghost; we are undoubtedly in- 
debted to him for our existence and preservation, for 
our life, breath, and all that we are. If we moreover 
consider him as God and man, in one person, — -as him 
who v/as given to be our Mediator, Saviour, and Re- 
deemer, he is again the fountain^nay, the only foun- 
tain, the only source and author of the spiritual life of 
those who, by nature, are dead in tresspasses and sins, 
He has purchased the right, to give life unto his peo- 
ple, by his obedience, by his suffering, by his death 
and resurrection. It is also he who works b}^ his Spirit 
in the hearts and souls of men; and actually brings 
them to the enjoyment of this life, and enables them to 
walk therein, and preserves them to the end. This 



82 



SEKMON Yir. 



spiritual fountain of life, Jesus with his gifts of graee^ 
is never exhausted nor^ diminished; but is an inex- 
haustible fountain and spring, flowing at all times, in 
rich profusion, upon souls desirous of salvation, yea, 
according as they stand in need. Whether it be in the 
commencement, or in an advanced state of grace; 
whether it be souls who are seeking for such as have 
truly found w^hat tends to their souPs salvation, this 
fountain of life, from heaven, flows upon all, according 
to their respective circumstances, and as they stand in 
need, to their full salvation, comfort, help, life and 
happiness. We shall be able to comprehend this more 
fully, by considering the precious, the acceptable and 
consoling promise which is given unto us, in the words of 
the text, ^^I will pour water upon him that is thirsty, 
and floods upon the dry ground.^' Here the rich out-pour- 
ings and communications of the Holy Ghost, with all 
his gifts of graces. ?s the author of spiritual life, in all 
its stages, are exhibited, and promised to us in Jesus 
Christ, the only fountain of life. 

Here, therefore, is food, sufScient for you all. Here 
you may hear the disposition which you must possess, 
if you hc've it not, in order that life and salvation, may 
flow to you, from the fountain of life. Here you, who 
are desirous of salvation, may be assured of this. Here 
3-0U v;ho have obtained salvation, but perhaps are at 
present, or at some other time, void of a feeling sense 
of this blessing, may be fully assured anew^ and indeed 
the soul-reviving influences and refreshings of this 
fountain of life, Christ Jusus: '^I will pour water upon 
him that is thirsty, and floods upon the dry ground/^ 

Let us here consider: 

Division I. The persons spoken of, 

II. The promise given to them. 

W' First part, — The persons are, the thirsty and dry. 
By the thirsty, we are to understand the Jews, in par- 
ticular, in the days of the Old Testament, not, as 
though believers under the Old Testament, were desti- 
tute of the necessary m.eans of grace, and gifts of the 



SERMON Vir. 



8^ 



Holy G-host, ^^For they drank of that spiritual Rock 
that followed them, and that rock was Christ/^ 1 Cor. 
X. 4. But they are called thirsty, because they had a 
longing desire for the appearance of the Lord, the Mes- 
siah, in the flesh, which desire operated upon their 
souls, like natural thirst, does upon the body; and this 
thirst, was increased, by the heavy yoke of the ceremo- 
nial law, so that panting under it, they cried aloud, 
'^Oh that thou wouldst rend the heavens, that thou 
wouldst come down. Gh, that the salvation of Israel 
were come out of Zion. When the Lord bringeth back 
the captivity of his people, Jacob shall rejoice, and Is- 
rael shall be glad.^^ Psalm xiv, 7. They are called 
thirsty, because the gifts and comforts of the Holy 
Ghost, were not given them so richly, but more spa- 
ringly than in the days under the New Testament, to 
which John refers when he saith, ^'But this spake he 
of the Spirit, which they that believe on himi should 
receive: for the Holy Grhost was not yet given, be- 
cause that Jesus was not yet glorified.'^ John vii. 39. 
By '^^dry grouiid^^ here, we are to understand the 
Gentiles^ who, in regard to their souls, were like a dry, 
uncultivated and unproducuve field: because they were 
without the knowledge of the true God; without sa- 
ving grace, without the vi. fine nee of the Holy Ghost; 
I , destitute of communion " od; and liv'ng without 

hope and comfort in the Hence, the Spirit of 

the Lord frequently calls the state of the Gentiles a wil- 
derness. Isa. xxxii. 15, 16. 

But more particularly, we nnd generally, such souls 
are understood by the thh-^ty who are destitute of 
those blessings whereby their true salvation may be 
promoted; those who enjo^/ not that divine grace, 
which exhibits itself in the forgiveness of sin, and a 
full assurance of an interest in Jesus as a Saviour: but 
who also, at the same time, sensibly feel their poverty, 
and therefore, ardently do ire those glorious blessings, 
and heartilv long for the enjoyment of them, as one 
thirsting for cool water. For as soon as a soul is en- 
lightened of God, and sees with the eyes of the under- 
standing, that it is destitute and bereaved of all that 
tan render it acceptable in the sight of God, and con- 



84 



SEHMON VII. 



sequently, of every thing calculated to afford it true 
happiness; nay, that it must eternally perish if it re- 
ceives not assistance and aid from on high; in such 
souls, I say, arises an ardent longing, a strong desire, 
and an inexpressible thirst after the water of life, after 
a saving interest in the gracious benefits of the Lord 
Jesus Christ, in the application of his precious blood, 
in order to be washed and cleansed from all sin; and to 
be decked with the robe of his righteousness in order 
to be justified in the presence of God, from all the 
guilt, and punishment due to sin, and be reconciled un- 
to God, and be permitted to enjoy his favor and coun-. 
tenance. ^^As the hart panteth after water-brooks, so 
panteth that soul after God, after the living God, after 
Jesus, the fountain of life,'' Psalmxlii. 23. x\nd thelong- 
er this longing, and thirsting of the soul is permitted to 
endure, the more ardent does it become, till it is fully 
assured of an interest in Jesus, and the blessings of 
his salvation, and so vehement does this desire of the 
soul become in some cases, that the convicted sinner, 
cries without ceasing, both night and day, for the Lord 
to have mercy on him, and refresh him with water^ 
out of the living fountain of life. Here it may truly 
be said, as it was said of Israel of old, ^^Oh, that thou 
wouldst rend the heavens, that thou wouldst come 
down to me, who am miserable, and wretched; to me 
who has long thirsted after thee!'' ^''Oh, that help would 
come out of Zion! Oh, that Jesus would come unto 
me in the perfect assurance of his grace and love; and 
that the Lord my Saviour would redeem me, a prisoner, 
from my misery! then would I rejoice and be exceed- 
ingly glad." 

By the dry ground ^ we are to understand particu- 
larly, such souls, as are indeed assured of the grace and 
fellowship of God in Christ Jesus. But, who at times 
feel themselves inwardly tempted and tried, or who do 
not feel the comforts, and the joy arising from the quick- 
ening- indwellings, of the Holy Ghost, and hence, may 
justly be compared, to a dry, and parched field, sCif- 
fering the beating rays of the sun for a season without 
any refreshing rain. Nov/ both experience, and the 
word of God, teach us, t'^at the soul is not always on 



SERMON VIT« 



85 



Mount Tabor, beholding Jesus and his glory; but that 
it is frequently brought down into Gethsemane, or up- 
on Golgotha, or even to the foot of the cross of Jesus. 
For even those who are far advanced in the divine life^ 
do not always enjoy seasons of rest, and refreshings 
from the presence of the Lord; but, there are also hours 
of trial, of temptation and inward sufferings^ hours of 
dying unto sin, when this, or that member of old Adam 
is to be cut off; when this, or that evil propensity is to 
be denied; when this, or that unclean desire is to be 
mortified; seasons, in which the Lord hides his coun- 
tenance, and conceals himself as it were behind the veil; 
seasons, when the Holy Ghost, enters into the most se- 
cret recesses of the soul, so that his indwelling, is not 
so sensibly felt as before. Yea, the soul is frequently 
led in such dark ways, and the light of God's counte- 
nance, is so obscured, that the believer, at certain sea- 
sons, feels utterly at a loss how to comprehend the deal- 
ings of God towards him, however important. These 
are circumstances in which, God sufiers the soul to be 
placed, in order to lead it ofi'from dependence upon it- 
self, and every other creature, and to strengthen it in 
faith, to ground it in hope, and to confirm it in love. 
But in relation to the dark seasons in the christian's 
•experience, there are some times great droughts, which 
he is called to endure in being bereft of the presence 
of the Lord, and the light of his countenance^ insomuch, 
that his soul grows languid and faint, and hang its harp 
upon the v/illows. It is in seasons and circumstances 
like these, brethren, that the soul of the child of God, 
becomes as it were like dry ground, and like the hart 
panting after the water brooks, cries out for a refresh- 
ing, quickening, and gracious rain, which the good 
Lord, has promised to send in due season; for in the 
text he says. 

Second part. — ^^I will pour water upon him that is 
thirsty, and fioads upon the di^y ground.'^ 

By water and jloods, we are to understand the Holy 
Ghost, with his blessings. For there is nothing more 
common in the Holy Scriptures, than to represent the 
Holy Ghost and his gifts, by the figure of water; and his 
blessings by a plentiful shower of rain, and \yh^n tlie 

Q 



86 SERMON VII. 

Spirit is poured upon us, from on high, the wilderness 
will be a field, and the field will be accounted a forest; 
and it is said, in regard to the blessings of the Holy- 
Ghost, which are compared to a fruitful rain, ''And I 
will make them, and the places around my hill a bless- 
ing; and I will cause the shower to come down in sea- 
son; there shall be showers of blessings.';' Ezk. xxxiv. 
26. But the Holy Ghost and his gifts, are properly 
compared to water and r.iin, because the properties and 
operations of the Holy Ghost, in the hearts of men, 
agree with the operations of water and rain; for what 
water is to a thirsting man, and rain to a parched ground, 
thirsty and dry souls, enjoy from the Holy Ghost. 

When a soul has long thirsted after Jesus; when it 
has called and cried after him long and unceasingly, 
then comes at once, the time of its gracious visitation; 
the time of its gracious quickening. The Saviour in- 
deed hears immediately, and gives the soul some encour- 
agement, so that it may not altogether languish. But 
the full and perfect assurance he withholds some times, 
for wise, holy, and righteous purposes. Yet, finally 
this is given, and indeed in much power. The thirsty 
finally, drink freely of the fountain of living water. 
The Holy Ghost who had commenced his work before 
in the soul, now enters into it in a special manner, and 
by this divine Spirit, Jesus assures it that it belongs unto 
him, that it has an interest in all the purchased bless- 
ings of his salvation and grace, that it is cleansed by 
his blood, that its sins are forgiven, and that it is per- 
fectly reconciled v/ith the Father. "The Spirit itself 
then beareth Vv^itness, that it is a child of God, and an 
heir of eternal lifs.-'^ And here, he makes use of vari- 
ous means, and adopts various ways. He refreshes as a i 
spiritual vvater, those souls, who are thirsting for grace, 
by bringing them to the cool waters of t'ne word of | 
God, from which they draw much comfort; and he at 
the same time, works in them, and assures them of their 
.salvation, or he leads them to the throne of grace, teach- ! 
ing them to make their desires fully known, and is enga- 
ged with them in their exercises, or immediately an- 
tswers their prayers by giving them an assurance of the 
blessings after which they thirsted, or- he kads them in 



SERMON VII. 



87 



another manner into the presence of God, and thus com- 
municates to them what they desired; in fine, he^does 
this so efiectually, and in such a manner, that the soul 
becomes fully assured of it. But here, the refreshing, 
the quickening, and enlivening which a man experi- 
ences who is naturally thirsting, when a drink of 
water, or wine, is o;iven unto him, in his languishing, 
is not to be compared to that heavenly refreshing, 
which the soul feels when Jesus pours out his Spirit, 
and gives the soul to drink of the spiritual waters of 
grace in the full assurance of himself and all his gracious 
blessings. At first, the soul can scarcely contain itself, 
it cannot believe for amazement and astonishment: it is 
almost beside itself. But afterwards it rejoices in the 
Lord, is joyful in the God of salvation, and thanks, 
lauds, and praises his name, without ceasing. 

And thus it is, even with souls, who have experien- 
ced all this, who have long had the testimony of the 
Holy Ghost, of the forgiveness of their sins, and of 
their adoption; but who at tim.es come into a state of 
sufiering, and who have not the sweet influences of the 
Spirit, as before, and hence, are as a parched and dry 
ground, panting for a refreshing rain. But at a proper 
season, all these comforts return again, niore power- 
fully and convincing than ever; for often in the midst 
of a tempest, or when his strength is gradually lost, the 
south-wind begins again to blow, the Holy Ghost is 
poured out in rich profusion; nay, the streams upon 
those souls, refreshes them gloriously, for their endured 
barrenness; and comforts, and satisfies them the more 
abundantly in return for their deprivation of the con- 
cious favour and presence of God. And, even as dry 
I and parched ground, becom.es more fruitful, by receiv- 
1 ing a rain in due season; thus this dealing of God tends 
I only to the increase of grace in those souls, who are 
led in this way. The blessi/igs of the Spirit, are more 
acceptable to them, his influences are sweeter, and their 
joys and pleasures are the more glorious, more holy, 
: and divine. Here it may be emphatically said, ''Thou, 
I 0 God, didst send a plentiful rain, whereby thou did-st 
confirm thine inheritance when it was wearj'.'^ Psalms 
Ixviii. 9* . 



SERMON vir. 

Concerning the Jews and Oentiles^we would remari^ 
that to them this promise was fuifilied, and the Holy 
Ghost, with his gifts and blessings was poured out oil 
them, as thirsty and dry ground. When, after the 
ascension of Jesus Chri r ^:he preaching of -the gospel 
was received by the Jews, and Gentiles, and a great 
multitude of them believed on Christ; -aird were assu- 
red by him, of all the saving and gracious benefits of 
the Lord Jesus Christ. Upon the Gentiles especiallj^^ 
the blessings of the Spirit, came in streams, because^ 
when the greatest part of the Jews rejected the preach- 
ing of the gospel, the disciples and apostles of the 
Lord Jesus Christ, went and preached among the Gen- 
tiles. And the word of God, teaches us, that this glo- 
rious promise shall be fuliy accomplished in the latter 
days; namely, when the fulness of the Gentiles shall 
be brought in, and all Lsrael shall be saved. May the 
Lord hasten that happy period! 

APPLICATION. 

My friends! You have heard the import of theee 
words, and you know their meaning: ^^I will pour 
water upon him. that is thirsty^ and floods upon the dr^'' 
ground.'^ Now, it depends upon how it is, v/ith 3-011 
in this matter? Can you indeed say, that you have the 
requisite qualifications of those persons to whom this 
glorious promise is made, and to w^hom only it is given? 
Can you present yourselves as truly thirsting, as those 
who feel and know their wants and miseries, and have 
therefore, sought refuge by faitb^ in Christ, the foun- 
tain of iifg? Can you say that your desires after these 
things, are ardent? And can you remember the time, 
when your desires were satisfied; when your thirst was 
quenched, and v/hen you w^ere quickened; when the Holy 
Ghost appeared to your hcurts, with the riches of the 
grace of the blessed Jesus; especially the forgiveness of 
your sins, through the righteousness of Christ, and the 
peace and fellowship of God, which passes all under- 
standing. Are there also dry souls here, who have 
long been walking in grace, but who now perhaps, find 
themselves in a state of inward sufiering, and are there- 



SERMON Vir. S§ 

fore thirsting after renewed refreshings from the 
presence of the Lord? Let me tell such, to be care- 
ful, that you judge not of your experience on false 
grounds, and thereby deceive yourselves to your 
own hurt. Think not that this is the true and proper 
thirsting after Jesus and his blessings, if you only have 
a superficial, and nominal desire after him. No, this is 
by no means the true and proper thirsting, which arises 
from a vital knowledge of your extreme wants, and that 
consists in having sought a refuge in Jesus. But how 
many are there? How many are there, who have no 
more than such a general desire after Jesus? Alas! 
the greater part of our hearers, it is to be feared, are of 
this class; else other fruits would be manifested,* and 
thus many dry souls are found. Oh, that God would 
have mercy on them! But not of such dry ones, who 
have long been walking in grace, but now, on account 
ef inward suffering, pant after a refreshing rain of 
the Spirit, which they actually obtain. But such dry 
ones, who have neither the life nor power of a new 
spiritual life: trees whose fruit withereth; without 
fruit; twice dead; plucked up by the roots; trees that 
do not even bare the green leaves of the external du- 
ties, much less bring forth good fruit: barren hearts, 
fall of the dens of dragons, and holds of serpents, of 
sinful lusts and desires: who live without God and 
Christ in the w^orld. But no wonder there is no thirst, 
and true desire after Jesus to be found; when there is 
$0 much thirsting after the perishing things of this world. 
For, it is this, that keeps you from your true salvation; 
and, why you will be given over to condemnation, if 
you continue thus minded. Say, oh, unconcerned, sinfal 
mortal, who are seeking the things of this world, who 
art engaged by day, and by night, in increasing your 
wealth; and studying how to horde up a large amount 
of silver and gold, pursuing these things early and late, 
with panting desires; seeking to quench your thirst 
therein, and thereby forgetting and neglecting the 
riches of the grace of Jesus? Say, oh, man, what will 
finally become of you? How will it be with you, 

* Yea many have, and know not even of a geaeral desire after Jesti*. 

9* 



90 



SERMOK VIJ* 



when the hour of death approaches: when you ghall 
have to appear at the bar of God? What will your 
filth}'' riches avail you then? Can you take any part of it 
with you? Can you, with all your possessions, and if 
they were the whole world, redeem your soul from 
hell? Must you not afterwards suffer eternally for it^ 
and thirst for ever without the least hope of redemp- 
tion? Arise, therefore, arise, and thirst after Jesus, af- 
ter his eternal and heavenh^ riches* Learn to feel your 
extreme wants, and the thirst of your soul, and come to 
the fountain of life, and quench your thirst. Come to 
Jesus, and lay up treasures with him, that shall eter» 
nally abide. Has not his Spirit often knocked at your 
heart? Has he not often sought to convince, and to 
move you? Surely if you do not obey and give him 
place in your heart, you shall not become a partaker of 
him, to apply to y ou, the riches of the grace of Christ, 
in time and for eternity. And you, wretched slave of 
Satan, who are thirsting only after sin and vice; drink- 
ing in iniquity like water, who are either a fornicator, 
a gambler, a drunkard, a profane swearer, or perhaps, 
guilty of all! How isit v/ith you? What will be your 
erid? Your deeds condemn you openly, and exclude 
you from the kingdom of heaven. It is evident that 
you are straw and stubble, which shall be burned with 
everlasting fire. Arise, and become a penitent publi- 
cr\n; cast yourself at the feet of Jesus; thirst after his 
righteousness, and you shall still find help. Thirst af- 
ter his blood, and he shall cleanse you from your trans- 
g^iessions. But doit immediately, and without delay! — 
iBut your souls in whom the Lord has commenced the 
work of grace, you who know and feel the want and 
indigence of your souls; flee, flee hither with all your 
wretchedness. Here is the living, inexhaustible foun- 
tain, Jesus by his Spirit, flowing at all times, in rich 
profusion upon those, who are spiritually thirsty- "The 
Spirit and the bride say come, and let him thatheareth 
say come, and let him that is athirst come, and whoso- 
ever will, let him take the water of life (reely.^^ Come^ 
therefore with all your miseries, cast yourselves at the 
foet of Jesus, and pray to him steadfastly and unceas- 
ingly, for the refreshing riches of his grace, and he 



SERMON T22. 



91 



will not deny you. No, no! He will fulfil hispromi- 
jses. To you-ward, they shall all be 7/ea and amen. 
Lay hold of him by faithj and receive him with con- 
fidence, then he will bestow you his Spirit^ who shall 
convince you of the forgiveness of your sins, and of 
your being in a state of gracej and he shall cry in you 
Abba, Father. 

Finally: as respects you, my dear brethren who are 
already in a state of grace, and in fellowship w4th Je- 
sus, who have received an evidence of your interest in 
the riches of the grace of Jesus; but, who are at present, 
suffering, inwardly, being tempted and tried. Be not 
amazed: you shall be tried in faith, strengthened in 
hope, and confirmed in love. Submit, and surrender 
yourselves to the Lord, and to his dealings. *'Unto the 
upright there ariseth light in the darkness, and gladness 
to the heart of the pious. 

If you submit yourselves to the Lord, and to his deal- 
ings, with steadfast fidelity, then the time and season 
of your gracious visitatioii shall appear. The com- 
fort, the blessings, and the refreshing grace of the Holy 
Ghost, shall be poured out upon you; and the saying of 
Jesus shall be accomplished in you, when he says: ^'He 
that believeth on me, as the scripture hath said, out of 
his (hody^) h^Wv^ shall flow rivers of living w^ater.^^ 
May God grant this, and to his name be the praise! 
Amen. 



SERMOJf VIII. 



JOHN, CHAP. XX, T. 17* 

But go tomy brethren^ and say unto them^ I ascend 
unto my Father and your Father^ and to my God 
and your God. 

INTROrUCTION. 

It was a remarkable occurrence, my friends, which 
happened to the patriarch Jacob, when he w^as compell- 
ed to flee from his brother Esau, into Mesopotamia. 
While on his journey, and resting in the night, under 
the canop}^ of heaven, he saw in a dream, a ladder stand- 
ing with one end on the earth, and the other reaching 
up to heaven: the angels of God ascending and descend- 
ing on it; but God himself standing above and com- 
municating to the fugitive Jacob the glorious promise, 
that he would be a God unto him, and his seed; that he 
would be with him in his lying down and rising up; that 
his seed should become a great people; and, that in his 
seed all the nations of the earth should be blessed. 
Genesis xxviii. 

Now, what do you think that the Lord intended to 
make known by that remarkable and wonderful vision? 
Why, according to my opinion, nothing else than the 
reunion of heaven and earth; the reunion of fallen man 
with HIMSELF, and the holy angels; the blessed fellow- 
ship between God and helpless sinners, who should be, 
and who really were, restored by the Son of God, the 
only Mediator between God and men. For by the fall 
that intimate union of heaven with the earth; the celes- 
tial family and household of God with the terrestrial; 
the blessed fellov^ship between God and man, was en- 
tirely interrupted. It ceased entirely, and there was 
not the least appearance to man, or any hope whatever. 



SERMON VIII. 



93 



how things might be brought again to their former 
state. But this union and fellowship was^again restor- 
ed in Christ Jesus. For ''God was in Christ, reconci- 
ling the w^orld unto himself, not imputing their trespas- 
ses unto them.^^ For it pleased the Father, that in him 
should all fulness dw^ell, Siud by him reconcile all things 
to himself in heaven and on earth; that by the blood of 
the cross all thino;s mio;ht be reconciled to himself. 
Christ Jesus, our Surety and Mediator, is, therefore, 
the cause of the reunion of God witli fallen man, of 
things terrestrial with things celestial. By him, and 
through him, the holy angels are made ministering spi- 
rits, *'sent forth to minister to them, who shall be heirs 
of salvation.'^ By him and through him, the Lord, as 
a covenant God, as a loving and compassionate father, 
will deal graciously with all who appear before him, as 
helpless sinners, with prayer and supplication, accord- 
ing to his appointment. By him and through him, he 
is a reconciled God and Father, to all who are born again 
by his power, and are united vvith Christ through 
faith and the Holy Ghost. These important truths, 
among others, are implied in the words of the text, 
where our Saviour says: ^'Butgo to my brethren and 
say unto them, I ascend to my Father and your Father, 
to my God and your. God. 

In contemprating and examining, therefore, thes-e 
important truths, contained in the words of the text, 
let us consider 

Division I. The command given in the words, ^'Goto 
my brethren and say unto them.^' 

II. The more immediate im.port given in the words, ^'I 
ascend to my Father and your Father, and to my 
God and your God.^^ 

First part. — Go to my brethren and say unto them. 
This command was especially given by the Redeemer 
to that friend of his who so ardently and unremitting- 
ly loved him: I mean Mary Magdalene. She came 
on the third day to the sepulchre of our Lord Jesus. 
But, after finding no one in it, and weeping bitterly. 



94 



SERMON VIII. 



Jesus, the arisen Saviour, spake to her without being 
recognized by her. But when she recognized him she 
desired to be convinced of the reality of his resurrec- 
tion by touching his body: ''then said Jesus unto her, 
Touch me not, for I have not yet ascended to my Fath- 
er; but go iDito my brethren^ and say unto them, I as- 
cend to my Father and. your Father, xmto my God 
and your God,^^ Here we may understand this com- 
mand as including the Church of Christ, and in particu- 
lar, every faithful and sincere servant of Christ, to whom 
the command is given, ''Go unto my brethren, and say 
unto them, I ascend to ray Father and your Father, 
nnto my God and your God.^^ But whom does our 
blessed Saviour understand by his brethren? In gen- 
ea-al, my friends, he understands all mankind; because, 
b}^ his blessed incarnation, he partook of their nature, 
and thereby exhibited nimself, as their brother: ''For- 
asmuch then as the children are partakers of flesh and 
blood, he also himself likewise took part of the same:'^ 
— "wherefore, in all things, it behoved him to be 
made like unto his brethren; that he might be a merci- 
ful and faithful. High Priest in things j^^^^'taining to God, 
to make reconciliation for the sins of the people/^ Heb. 
ii, 14, 17. But here in particular, the blessed Saviour 
calls his disciples and apostles his brethren, and with 
them every penitent, believing and regenerated soul, 
without distinction. Therefore when the Redeemer was 
told that his mother and brethren were desirous of seeing 
him, he answered, "My mother and my brethren are, 
those who hear the word of God, and do it,'^ Luke viii. 
28. For since the relationship of the Lord Jesus, in 
consequence of his incarnation, is only according to the 
flesh, so, on the other hand, it is only with truly peni- 
tent and believing souls according to the Spirit, Christ, 
the Son of God, was begotten of the Father, from eter- 
nity, in an incomprehensible manner; so are those who 
are brethren of the Lord Jesus, according to the Spirit, 
born anew of God by the power of the Holy Ghost, and 
for Christ's sake (who is the first-born brother,) receiv- 
ed into adoption. Hence Peter says, "Blessed be the 
God and Father of our Lord Jesus Christ, who, accord- 
ing to his abundant mercy has begotten us again unto a 
lively hope.^^ 1 Peter 3. 



SERMUN VIII. 



95 



Second part. — Now these brethren, according to 
their various situations and circumstances, are to be 
informed agreeably to the command in the text, in re- 
lation to Jesus Christ, ^^I ascend to my Father and to 
your Father, and to my God and your God.^^ 

The blessed Saviour calls God his Father, as the 
second person in the adorable Trinity, as the Son of 
God; begotten ofthe Father from eternity, in an incom- 
prehensible manner, as it is written in the second Psalm : 
**Thou art my Son; this day have I ' egotten thee.^' 
But he calls him his God in respect to fJ?s assuming hu- 
man nature, or as our Surety and Mediator, because he 
was obedient to him in all things, as he declared him- 
self by the mouth of David; ^'Lo, I come — in the vo- 
lume of the book it is written of me; I delight to do 
thy will, 0 my God; yea, thy law is within my heart. 
Psalm xl. 8, 9. 

But, now let us examine, 1st. In what sense God is 
a Father and a God to all men. 2nd, In what sense he 
iS in particular a Father and God of penitent and be- 
lieving souls for Christ's sake. For the blessed Saviour 
says, I ascend to my Father and to your Father, to my 
God and to your God, 

1. God is the Father of all men; by creation, preser- 
vation, and the governing of all things, particularly of 
men. For it is only he to whom we are indebted, as 
our common Parent, for life, for breath, for food, for 
clothing, for our existence, and for all we have. He, 
as the common Parent in the universal kingdom of na- 
ture, not only created, but preserves, provides for and 
protects all mankind . As his children, as the work of his 
hand, they may look to him for every good gift, for ]]is 
paternal favors, love, grace and mercy, especially as 
pertaining to everlasting life, if they depart not wilful- 
ly from him, by disobedience, malice and obstinacy. 
Hence it is said, by the prophet, ''Have we not all one 
Father? Hath not one God created us? Why do we 
deal treacherously every man against his brother, by 
profaning the covenant of our fathers?^^ Matt. ii. 10* 
Therefore, our blessed Saviour teaches not only his dis- 
ciples and believe-^s in common, on account of their 
right by adoption, but mankind generally, to pray, 



96 



SERMON VIII. 



**Our Father!'^ — because all need his favors and bles- 
sings. 

2. God is not only a Father, but also, the God of all 
•mankind. The first relates only in general, to the 
creation, preservation, and providing for all men tem- 
porally. But that God is the God of all mankind, 
has particular respect to spiritual things; to the re- 
demption and salvation of fallen sinners. Of this God 
speaks himself, by the prophet: '^Behold, I am the 
Lord, the Got^ of all flesh; is there any thing too hard 
for me?'^ Jer.gxxxii. 27. And Paul says, ^'Is he the 
God of the Jews only? Is ha not also the God of the 
Gentiles? Yes, of the Gentiles also!^' Rom, ii. 29. For 
the name Elohim, in the original signifies 2i covenant 
Goclj a God of helpless si?ine7^s. By virtue of which, 
God is willing to be reconciled to all, and for Christ's 
sake^ receive them, into the covenant of grace, and 
into his communion and favor. ^And hence, he de- 
clares, so solemnly that he has no pleasure in the death 
of the wicked, but that the wicked turn from his way 
and live. Ez. xxxiii. 11. ''That all men may be saved; 
and come to the knowledge of the truth.'' 1 Tim. ii. 2. 
If only the sinner complies with the requirements of the 
covenant^ and performs the duties thereof, according to 
God's appointment, and comes in sincere repentance 
and living faith; then God will be his God — the Lord 
himself will grant him grace and help, if he does not 
wantonly resist the operations of the Spirit. 

And, all this is the happy consequence of the incar- 
nation of Christ, by which, according- to the flesh, he is 
friend and brother to all the blessed and precious fruits 
of his mediatorial office, wdiereby he placed himsel f be- 
tween God and fallen men. For it is only for Jesus' 
sake, the world stands: Only for Jesus' sake, God ns a 
common Father, deals graciously w^'th us, the children 
of men, even in temporal things. Only, and alone for 
Jesus' sake, God can, and will be a covenant God, to 
Adam's fallen race. Since without Christ, he must 
needs inflict temporal and eternal punishment upon the 
sinner in order to satisfy his holiness and justice; and 
which actually does take place in relation to every im- 
penitent sinner, who refuses to improve the day of 



SERMON VIII, 



S7 



grace, by entering into covenant with God; into the 
covenant of grace, through Jesus Christ, in order to be- 
come an actual partaker of the blessings which have 
been purchased for all, and enter into a close union witii 
God through Christ 

1. But God is especiaOy a father of his truly pen- 
itent and believing people^ not only in general, by vir- 
tue of their creation, and preservation, his care and 
protection of them, according to the body, and moreo- 
ver as to what pertains to the welfare of the immortal 
spirit; but in particular, in regard to the new birth, 
the renewing of the heart, and mind in them, by his 
grace and Spirit, whereby they receive a truly filial 
spirit, and can cry, '^xlbba, Father!'^ Whereby they 
are also entitled to adoption, not having need to stand 
afar off with fear and trembling, but may with filial con- 
fidence approach God their heavenly Father, and with 
all boldness, come to the throne of grace, ^^to obtain 
mercy, and to find grace to help in tim.e of need.'^ Heb, 
iv. 16. Whereby they may always comfort themselves 
with the assurance of his special care and protection; 
because, ^'The eyes of the Lord are upon the righteous^ 
and his ears are open unto their cry.^^ Psalm xxxvi. 
16, ^'And, as a father pitieth his children, so the Lord 
pitieth them that fear him.^' Psalm ciii. 13. For there 
is a great difference in having God as a common father, 
and a Father in Christ Jesus, by virtue of the nevv- 
birth. In the first case, man has no filial trust and con- 
fidence towards God, as his Father, but shuns and fears 
him servilely, as a righteous judge, and is finally cast 
out with Ishmael, from his father's house, if he does 
not truly repent. But in the latter case, the soul is, by 
virtue of the witness of the Spirit, fully assured, that 
it is received for the sake of the merits of Christ, by 
the adoption into the family of God, and that it may 
carefully confide in the paternal care and love of God, 
and as a ^^joint heir with Jesus Christ, may on good 
grounds hope for eternal life.^^ Rom. viii. 17. 
I 2. God is especially, a God of truly penitent and be- 
I lievino; souls: namely, such of whom it may be said, 
that they are assured, and are really convinced on 
scriptural ground, that God is reconciled unto them, for 
I ■ 10 



98 



SERMON VIII. 



Christ's sake, and that they have actually been admit- 
ted into fellowship with him; because, they have by 
his grace, complied with the requisitions of the cove- 
nant of grace, which he himself, has prescribed; be- 
cause they have repented, by his grace, of their sins, 
and through faith have laid hold on Christ, as the hope 
placed before them in the gospel, and by virtue of the 
Holy Ghost, have obtained the assurance of the forgive- 
ness of their sins. But there is also again a great differ- 
ence, between God being in general, a covenant God, 
to all the fallen race of Adam, for Christ's sake; and 
his being in particular such, toward penitent and believ- 
ing souls. For in relation to the first, a person cannot 
be assured of any thing else, than that God for Christ's 
sake, will be a convenant God if he comes by his grace, 
in the w^ay of God's appointment unto him. But in 
the latter case, the soul is fully assured, that he really 
isandwill be a covenant God in all eternity. Hence, 
says David, ^-Blessed is the nation whose God is the 
Lord, and the people whom he hath chosen for his 
owti inheritance*" Psalm xxxiii. 12- 

NoWj our blessed Saviour commands his brethren, 
and especially his people to say, that he ascends to this 
God, which is to be understood of his bodily and visi- 
ble ascension, w^heii fort}^^ days after his resurrec- 
tion from the dead, he ascended visibly from Mount 
Oiivetj in a cloud .into heaven, and sat down at the 
right hand of God his heavenly Father. But what is 
here most important for our examination, is this: to 
notice tliot Christ ascended in behalf of all, as his 
breth/re?i: 2. That he ascended in behalf of his peo- 
ple, as his brethren, by the supernatural regeneration of 
the Holy Ghost. 

1. Christ ascended to Heaven in behalf of alL as 
hrethren according to the flesh, in order, that he might 
appear there as a general advocate, or intercessor, to 
plead for them, and to promote their soul's salvation, 
by virtue of his meritorious sufferings, provided they 
are only willing to look unto him, by true repentance 
and faith, and call on him for his blessing. Hence, it 
is written, ^'Look unto me, and be ye saved, all the 
ends of the earth.'- Isa. xlv. 22. He also ascended 



SERMON VIII. 



99 



into Heaven in behalf of all men, as his brethren ac- 
cording to the flesh, in order to send down the Holy 
Ghost, '^who should reprove the world, that is, the 
men of the world '^of sin, and of righteousness, and of 
judgment. John xvi. 8. By virtue of which, the Lord 
Jesus, convinces the hearts and souls of men by his 
Spirit, and works, by him in them, in order to bring 
them to a knowledge of themselves, of their sins, of- 
fences, and transgressions, and the guilt and punish- 
ment they have deserved . The blame then, rests not 
on the part of God, if men under all the convictions 
and reprovings of the Spirit of God continue in their 
natural depravity, and obtain not the favor of God, and 
the benefits of the covenant of grace. But they are 
themselves to blame, because they resist the operations 
of God^s Spirit, and will uot be convinced and repro- 
ved by him, and be brought into the way of repent- 
ance and faith. Hence, it is their own unbelief that 
shall condemn them In the last day. 

2. Christ ascended in behalf of his people, of peni- 
tent and believing souls, who according to the Spirit, 
are his brethren, in order to reconcile each of them 
with God, and to make them partakers of the riches of 
grace and mercy. For there he prays for every peni- 
tent sinner: Father, ^^deliver him from going down to 
the pit: I have found a ransom/^ Job xxxiii. 24. He 
ascended in behalf of his people, moreover, in order to 
send the Comforter, the Hol}^ Ghost, into their hearts, 
^'who shall teach them all things, and bring all things 
to their remembrance, whatsoever he said unto them, 
who shall guide them into all truth; and who shall take 
what is of the Lord Jesus, and shew it unto them.'^ 
John xiv. 26 — chap. xvi. 13, 14. ^^Who shall lead 
them and give them an evidence of their adoption and 
of eternal life.'^ Rom. viii. 14 — 17, who shall estab- 
lish them in Christ, seal them, and give them an ear- 
nest of their salvation. 2 Cor. il. 21, 22. He ascend- 
ed in behalf of his people, in order to assist their in^ 
firmaties and to cover them with the robe of his perfect 
righteousness. Hence, says John, "These things write 
I unto you, that ye sin not. And if any man sin, we 
have an advocate with the Father, Jesus Christ the 



100 



SEKMOK Vlir. 



righteous/^ 1 John iij 2. He ascended in behalf of fi?^ 
people, in order to comfort them in tribulation, in ad- 
versity and in temptations, and rescue them graciously 
out of all their trouble. Hence, Stephen saw him as 
the Son of Man, at the right hand of God, ready to as- 
sist him. Finally he ascended in behalf of his people> 
in order ^Ho prepare a place for them, till hecomeagain^ 
and receive them unto himself, that they may be eter- 
nally where he is/^ John xiv, 3. 

APPLICATION. 

My beloved hearers! permit me now to come a little 
closer to your hearts. You have now all heard, of what 
you may rejoice in Jesus your Redeemer. How you 
may, or already have^ through him and for his sake, a 
gracious and merciful God and Father in heaven ; and 
the reason why Jesus ascended visibly after his resur- 
rection, before the eyes of his disciples, unto his Fa- 
ther, and tu your Father, to his God and to your God. 
G-o, said our blessed Redeemer — go and tell this unto 
my brethren, unto all mankind, especially unto my faith- 
ful disciples and followers; unto the poor in spirit; unto 
those who are hungry and thirsty after righteousness: 
unto those that mourni unto the meek and merciful; un« 
to the pure in heart; unto the peacemakerf?; unto those 
who are persecuted for righteousness' sake. My breth- 
ren, I will now comply with this acceptable, this con- 
soling, this joyful command of your and my dearest 
Redeemer, in the present hour. He ascended to his 
Father and your Father, to his God and your God. I 
proclaim, in his name, a general pardon, a general for- 
giveness unto you all. God is willing to be reconciled 
unto you all, for his sake. By him, God has, or is wil- 
ling to enter with you all, into a covenant of grace; a 
covenant, different from that of works. He is willing 
to be your God, your covenant God ; he is willing to re- 
ceive you into his fellowship, and that of free mercy 
and grace, and to forgive you your sins, and admit you 
as his children into the mansions of hViss; p7'0vtded you . 
only come unto him in the way he has prescribed, by 
repentance and faith. You have innumerable proofs 



SERMON Vlir, 



101 



of this! To whom are you indebted for your life, your 
health, your food and clothing? To whom are you in- 
debted for the present opportunity, of being assembled 
here to hear the word of God preached? To whom, 
but to our common Father, and gracious Benefactor in 
heaven, who has hitherto manifested himself as a Fath- 
er unto all, for Jesus his Son's sake, and has sought to 
draw you to himself as it were with cords of love? 
Have you not already experienced the benefits of the 
ascension of Christ in a higher degree than many oth- 
ers? Has not Jesus frequently been knocking at your 
hearts? Has not his Spirit oftentinies convinced you 
of sin, of righteousness, and of a judgment to come? 
Have you not often felt that a change must take place in 
you? Has not Jesus afforded you ample means for the 
accomplishment of this object, from above? 

But how is it with you at present? Have all of you 
entered into close fellowship with God through Christ? 
Have you complied with the requisitions of the cove- 
nant which constitutes us true brethren and sisters of 
the Lord Jesus, in the Spirit, constituting us children 
of God and heirs of eternal life? Has sincere repen- 
tance^ living faith and true regeneration been wrought 
in you? 

Oh! how deplorable it is with many, nay, the great- 
er part of you! If the grace, love and favors of our 
heavenly Father, if the general and first proffers of 
these favors, in Christ Jesus, the reconciliation of a cov- 
enant God, are not regarded, but rejected, how can we 
then possibly expect more? May not the Lord justl}" 
complain of you, 0 sinner I ^^Am I a father — who hon- 
ors me; am I Lord— who fears me?^' And may not Je- 
sus exclaim and say, ^'My friend, also, who hath eaten 
bread with me, hath lifted up his heel against me/' 
How is it possible that you can pray, ^^Our Father," 
%vith a good conscience? How can you, with a good 
conscience, call God your Father, since you conduct 
yourself as a disobedient son or daughter towards bim, 
by violating his most holy will, and not acknowledging 
his mercies? How can you say that he is your God — • 
your covenant God, since you have never entered into 
covenant with him; since you have never yet complied 

10* 



102 



gERMOK VIII. 



with the requisitions of the covenant, nor come to him 
by his grace, in Christ Jesus, as a penitent sinner? How 
can you appreciate Jesus and his mercies if you give 
not place to the reproof of his Spirit? 

Therefore consider your disobedience towards the 
best of Fathers, in heaven; arise, and come as a lost 
but penitent child to him; bow before him, and confess 
unto him, and say, '^Father, I have sinned against Hea- 
%^en, and in thy sight, and am no more worthy to bs 
called thy son,^^ or thy daughter. Delay not, but come 
while it is called to-day * To-morrow! to-morrow it 
may be too late! To-morrow! the door of mercy may 
be shut! To-day! be diligent and save your soul, while 
the Lord knocks at your heart, through his Spirit! 
while he stands ready to grant us his grace; and ready 
to receive us into covenant with himself! 

But you, who have been reconciled unto your cove- 
nant God by being born again, from above. Endeavor 
to realize the dignity to which you have been called and 
exalted; be sensible of the glorious privileges of which 
you have been made partakers. God is your Father, 
and you are his children— what a glorious privilege! 
God is your covenant God !—»what amazing grace! Je- 
sus, your by^otherj has ascended to this God and Fa- 
tlierin behalf of you!— whatglorious prospects for eter- 
nity! 0 praise, love and glorify your heavenly Fath- 
er, and never prove disobedient to this your faithful cov- 
enant God. 

Even here your dignity is great; but when Jesus your 
brother comes in that notable day of the Lord, then 
you shall still enjoy greater prerogatives! He shall 
awaken your bodies from the dead, and present you as 
to soul and body before his Father and your Father, be- 
fore his God and your God. There you shall be no 
more exposed to tribulations; but every tear shall be 
wiped from your eyes. Then, then! shall you ascribe 
hallelujahs, praises, honors, thanksgiving and glory to 
your Triune and covenant God — Father, Son and Holy 
Ghost, to all eternity ! Amen. 



SER3IOX 1X> 



ZJLCHARlAHj CHAP. XH, T. lOr 

t^7id 1 icill pour upon the house of David, and upon 
the inhabitants of Jerusalem J the Spirit of grace 
and of sujdplications,'^'^ 

INTRODUCTION* 

When Paul, that highly privileged and enlightened 
apostle, contrasts the happiness and privileges of the 
church, under the New Testament, with that of the 
Old Testament, he does not know what language to 
use, that is more emphatical by way of inference, than 
this, ''Let us therefore come boldly to a throne of 
grace, that loe may obtain rnercy^ and find grace to 
help in time of need/^ 

The Israelites had indeed, a golden altar of incense* 
in the tabernacle, and afterwards in the temple, upon 
which, they burnt frankincense, as directed by the 
Lord, according to the Levitical service, representing 
the prayers of believers, which they offered to their cove- 
nant God. Thus they had, in some measure, in the as- 
cending of the smoke, from the altar of incense, an evi- 
dence, that their prayers, their sighs, and their sup- 
plications, were acceptable before the Lord. But none 
were allowed to burn incense, on the altar of the Lord, 
but the priest, according to his order which was to 
point out that the throne of grace was not accessible to 
all. 

But, under the dispensation of the New Testament, 
all those ceremonies are dispensed with, and abolished; 
every believer can appear, with his wants, before God, 
without priest and without altar, ^^and may obtain mer- 
cy and find grace to help, in time of need.'' 



104 



SERMON IX. 



It was this, of which the church, under the Old Testa- 
ment dispensation, was apprised by the teachings of 
the Spirit of God, and of which she rejoiced. It was 
this, by which the Spirit of God comforted and estab- 
lished believers under the Old Testament, in giv- 
ing them Lhe promise through the prophets, that in the 
time of the Messiah, believers should have free access 
by prayer, and supplication to God, in a special man- 
ner. Of this we have an exceedingly glorious evidence 
in the words of my text; where God declares, by the 
prophet Zachariah, '^And I will pour upon the house 
of David, and upon the inhabitants of Jerusalem, the 
Spirit of grace, and of supplication.'' 

Connexion. — After the prophet had made known 
unto the Jews, in the preceding chapter, the awful 
judgments of God, that should befal them, namely, 
their destruction by the Romans, because they not onl}' 
rejected, in an ungodly nianner, the Lord, the Mes- 
siah, who protected them as the angel of the covenant, 
and who would lead and direct them^ as a faithful shep- 
herd, when he appeared in the flesh, but whom they 
should purchase, for thirty pieces of silver in order to 
nail him to the cursed tree of the cross. 

In order, that not all the courage of the few believ- 
ing, among the Jews, who lamented the loss of Joseph 
and breach of Zion, I say in order that their courage 
might not altogether fail, the prophet promises them, in 
the context, that the Lord God w^ould, in a special 
manner, be with them and protect them against their 
enemies, and deliver them out of all their tribulations: 
that their enemies should be destroyed, but they should 
be saved; and that he would pour upon them the Spirit 
of grace and supplication. Thus the words of my 
text contain: 

Contents. — A glorious promise of the gracious 
outpouring of the Holy Ghost^ as the Spirit of grace 
and supplication^ upon all helievers under the dis- 
pensation of the New Testament: introduced as a 
special cause of comfort^ for those who are ready to 
receive the Messiah, by faith in his advent. 

Let us therefore, notice, 



SERMON IX. 



105 



Division I. The persons, to whom this promise is 
made; and, 

II. The promise itself. 

First part. — The persons to whom the prophet 
made this promise, in the name of the Lord, are, ""^the 
house of David^ and the iiihahitants of Jerusalem,''^ 
' By the house of David, we may in one sense, under- 
stand, either the family or posterity of David, or in 
another sense of the word, we may understand the cita- 
del of Zion, where David formerly resided, and hence 
it was called the city of David. 

By the inhabitants of Jerusalem are intended, the 
inhabitants of tlie city, as w^ell as the inhabitants of all 
Judea, which Jerusalem was notable on account of its 
splendid temple, wherein the Lord dwelled, and where 
they served him, by offerings and other ceremonies. 

From this it is eas}^ to conclude, that the house of 
David and the inhabitants of Jerusalem, are not to be 
taken, in a proper, but improper sense; for inasmuch 
as all things among the, Jews, were typical, so were also 
Mount Zion, and the city of Jerusalem typical. 

Mount Zion was a type of the church under the New 
Testament. In this sense, it frequently occurs in the 
sacred scriptures; thus it is written, ^^Say unto the 
daughter of Zion, that is, to the church under the 
New Testament, thy salvation cometh.^' Paul view^ed 
it in the same sense, when writing to believers, ^'But, 
ye are come unto Pvlount Zion,^^ that is into the bosom^ 
of the true church, of the New Testament. Heb» xii. 

.But Mount Zion, was in a special manner typical, in 
so far as related to the house of David, as may be seen 
in the context, in the eighth verse, where it is said, in 
speaking of times to come, "that the house of David 
shall he as the daughters,* yea, as the angel of the 
Lord, whereby it is impossible to understand an earthly 
glory, which the family, or house of David, w^ere to 
enjoy on Mount Zion; because, tlie generation and fa- 
mily of David not only diminished gradually, but Zion 
together with Jerusalem, was destroyed and razed to 
the ground by the Romans, 

^■h% God,— Translator. 



106 



SERMON IX. 



Consequentlf , this has reference to the spiritual 
house of David — to the church of God, under the dis- 
pensation of the New Testament. The church is call- 
ed the house of David, because the spiritual David, Je= 
sus Christ, as the king of the daughter of Zion, ruled, 
yes, dwelled therein, as in a house; hence, Paul ob- 
serves, ^'That Christ dwells in our hearts by faith. 

The inhabitards of Jerusalem loere also typical, 
Jerusalem, was a type of the church militant, and of 
the church triumphant. To the church triumphant 
particular reference is had, when Paul speaks of the - ^Je- 
rusalem above, which is pure, and the mother of us 
all,^^ and when he says, '^That we have came unto the 
city of the living God, the heavenly Jerusalem. The 
church militant is to be understood, when it is said, 
^^speak ye comfortably to Jerusalem,^' ^*break forth 
into joy, sing together, ye waste places of Jerusalem, 
for the Lord, comforted his people, he hath redeemed 
Jerusalem. The inhabitants of this city^ were typ- 
ical, of the members of the church; hence, they are 
also frequently called the daughters of Jerusalem, which 
could with the more propriety be so called, because 
the firstlings of the church of the New Testament, were 
gathered in the earthly Jerusalem, and from thence, the 
word of the Lord, went forth into all the land, ac- 
cording to Isaiah, chap. ii. 3. Thus we are in fine, 
to understand by the house of David, and by the in- 
habitants of Jerusalem, all members of the true church, 
be they Jews or Gentiles, as many as were admitted by 
baptism into the spiritual Jerusalem, into the church of 
the New Testament, and were sealed with the Holy 
Spirit of promise, as the earnest of our inheritance. - 

And to these the promise, is given, ^-And I will 
pour upon tne house of David, and upon the inhabit- 
ants of Jerusalem, the Spirit of grace and supplica- 
tion.^^ 

Second part. — The procuring cause, of the outpour- 
ing of the Holy Ghost, or the person who promises 
this, is indeed not positively mentioned, it is only in- 
definitely said, "I will pourJ'^ Yet it is evident from 
the context that we are to understand, the Lord the 



SERMON IX. 



107 



Messiah, Jesus Christy for it is said, ^•They, (the be- 
lievers under the New Testament,) shall look upon me 
whom they, (the Jews,) have pierced;'^ this was ac- 
complished in Jesus, John xix. whence it is evident, as 
already said, that it is the Son of God, our blessed Re- 
deemer, Jesus Christ, who promises to pour out the 
Spirit of grace and supplication.^^ 

By the Spirit we generally understand the third jt?^- 
son of the Trinity as distinct from the Father and the 
Souj yet of the same nature, being God^ co-eternal 
with the Father and the Son: ''For there are three that 
bear record in heaven, the Father, the Word, and the 
Holy Ghost, and these three are one. 1 John, v. He 
is called a Spirit, because he proceeds from the Father 
aad the Son, and is breathed out as a breath, and on 
which account he is called ''the breath of the Almighty, 
and the breath of the mouth of God/^ Psalm xxxiii. 6. 
But we may hereby also understand, as is frequently 
the case, the operations of this Spirit. In regard to 
this, we may consider him in a twofold view. He is 
called, ^ 

spirit of grace, — First, because he is given unto 
us without price, and out of mere grace; and secondly, 
because he is the author of the gifts of grace, which 
Jesus received without measure. Yet so, "that we 
may receive of his fulness grace upon grace. It is 
the Holy Ghost that produces in the hearts of believers, 
all the saving benefits purchased by Christ. He works 
in them. 

Effectual calling: Because it is he that does the good 
pleasure of the Father, and makes the word of the Son 
quick, hence it is, that although the voice of the Fath- 
er and the Son be frequently heard, yet it is not suffi- 
cient to the converting of the sinner; but when the 
inviting voice'of the Spirit is heard, it cannot be with- 
stood: for he is, as the bow of Jonathan, that never fail- 
eth; he is the sceptre of the kingdom of Jesus Christ, 
who "breathes upon the dry bones. Ez. xxxvii. The 
word of God, (no matter how powerfully it may beam 
into the heart of enlightened souls,) is without his op- 
erations a sealed book, and a dead letter, written upon 
tables of stone. He works in them, 



108 



SERMON IX. 



Faith: He purifies and renews their hearts by faith^ 
that they may have the privilege and liberty to ap- 
proach the Lord, and the throne of grace; and hence 
he is called the Spirit of Faith, by whom Jesus is call- 
ed Lord, and among whose fruits is faith. 1 Cor. xii. 
Gal. V. He works in them. 

Regeneration: Which is called the renewing of the 
Holy Ghost. ''Except a man be born of water and the 
Spirit, he cannot enter into the kingdom of God; for 
that which is born of the Spirit isspirit,^^ saith he who 
is TRUE and faithful. ''We are changed by the Spi- 
rit of the Lord.^^ 2 Cor. iiu Wherefore ha is called 
the "Spirit of Llfe.^' Rom. viii. Therefore David 
prays, "Create within me a new heart, and give me a 
right spirit;'^ which the Lord promised by the prophet: 
"A new heart also will I give you, and a new spirit will 
I put within you.^^ Ez. xxxvi. He works in them, 

Sa7vctijicative^ (Holiness: J From which his name 
is derived, hence he is called the Holy Ghost, and for 
tliis reason his work is called, "the sanctification of the 
Spirit.'^ 2 Thes. ii. 13. Wherefore, also, Paul wrote 
to the saints at Corinth: "Ye are sanctified by the Spi- 
rit of our God.^^ 1 Cor. vi. He works in them, 

Sealing: Hence Paul writes to the Ephesians: — 
^'Grieve not the Holy Spirit of God, whereby ye are 
sealed unto the day of redemption. It was the Holy 
Ghost, who afterwards appeared in Jerusalem, "when 
a man clothed with linen, with a writer's inkhorn by 
his side, and had gone through the midst of Jerusalem, 
and set a mark upon the foreheads of the men that sigh- 
ed and cried for all the abominations that were in 
the m.idst thereof,'' Ez. ix. "He is the Spirit that bear- 
eth witness with our spirit, -that we are the children of 
God." Wherefore David prayed, "Cast me not away 
from thy presence; and take not thy Holy Spirit from 
me." Psalm li. And wherefore he is frequently call- 
ed the Comforter. 

Thus the Holy Ghost may, with propriety, be called 
the Spirit of grace, and consequently believers are 
made partakers of grace; when they are called, by him, 
out of darkness into the marvellous light; when they are 
renew^ed in regeneration after the divine image; when 



SERMON IS-. 



i09 



they obtain deliyerance and pardon of their sins ia jus- 
tification^ when they obtain a right to eternal life, adop- 
tion, peace and joy in the Holy Ghost; when they are 
comforted, sanctified, sealed, and preserved, and 
strengthened in grace, to grow and increase therein; 
•when they have received the most indubitable evidence 
of their eternal salvation, and enjoy the first fruits of 
heaven here on earth, and finally when they actually 
participate the joys of heaven. For all this Paul as- 
cribes to the free grace of God: ^'Ye are saved by 
grace. But, as these are all benefits of grace, to ob- 
tain which, w e m u St call upon God, and not knowing 
how to call upon God as we ought, 

The Spirit of supplication is give a, who works ia 
us the nature and properties of the prayer which is ac- 
ceptable to God. The Holy Ghost teaches us how to 
pray 

In humility and true penitence} so that we, in con- 
sidering the state of our souls^ our wants and infir- 
mities, may humble ourselves before the Lord, and 
whatever w^e desire, to- commend it alone to his free 
grace and good pleasure, confessing wilh'Abraham ^Hhat 
we are but dust and ashes; and with Jacob, esteeming 
ourselves, not worthy of the least of all his mercies,'^ 
and that we appear before the Lord, as Daniel with our 
prayer, not depending on our own righteousness, but 
tipon his great mercies — that we like Ezra and the pub- 
lican be ashamed to lift our'eyes heaven-ward,'^ Gen, 
xxxii, Danl. ix. Ez. ix. Luke xviii. He teaches us to 
call upon God in sincerity and with fervor. Ps. cxiv. 
He inspires us with a holy zeal to call upon t1^ Lord; 
to appear before Irim, with our vs^ants and d^ires, and 
plead warmly with him, for that grace and assistance 
v/hich all need, accordins: to our circumstances, that he 
would grant them unto us, according to the riches of 
his grace and goodness; beseeching the Lord, as David: 
-''Bow down thine ear, 0 Lord! hear me, for I am poor 
and needy. O thou, my God, save thy servant that 
trusteth in thee, for I cry unto thee daily Ps. Ixxxvi. 
He teaches us to pray 

In faith and confidence, so that our prayer is not on- 
ly founded upon the precious promises, which the Lord 

1 1 



no 



SERMON IX* 



has given us in his word, but also especially upon the 
perfect merit of our blessed Redeemer — Jesus Christ— 
**ia whose name we beseech God to be merciful unto 
us, and give ear to our prayer. He brings, therefore, 
to our mind what the Redeemer assures every believ- 
er: ^'For whatsoever you ask of the Father, in my 
name, he v/ill give it unto you.^^ 

And that the children of God may not doubt, in the 
least, of the gracious hearing of their prayer, the Holy 
Ghost represents unto them, 

1. The invariable truth, and the precious promises 
of God. He assures them by the mouth of his servant 
Paul, ^'That all his promises are yea and amen.^^ He 
represents unto them, 

2. The unmerited mercies of God. He tells them 
by his servant David: ^^Like as a father pitieth his chil- 
dren, so the Lord pitieth them that fear him.^^ Ps. ciii. 
He represents unto them, 

3. The perpetual intercession of their Redeemer, Je- 
sus Christ. He assures them through Paul, ''That 
Christ is at the right hand of God, and maketh interces- 
sion for them.'^ He writes unto them by John, ''If 
any man sin, we have an Advocate with the Father, Je- 
sus Christ the Righteous, who is the propitiation for 
our sins.'^ Thus, the Holy Ghost, teaches the children 
of God to pray in faith and confidence. But he also 
teaches them. 

To be steadfast in prayer and cease not, until they re- 
ceive an answer from the Lord; that they ought always 
to pra}^ and notfaint/^ Luke icviii.; that they as Jacob, 
^'wrestle with the Lord, and not let him depart, till he 
blesses them;'^ to continue in prayer, as the woman of 
Canaan, and cry after Jesus without ceasing. Mat. 
XV. But should they become weary, he renews their 
strength, that they may "mount up with wings, as ea- 
gles.'^ Isa. xL "If they are infirm, he helpeth also 
their infirmities, and if they know not what to pray 
for, as they ought, he maketh intercession for them with 
groanings, which cannot be uttered/^ Rom. viii. 

And this is the full measure of the glorious opera- 
tions of the Holy Ghost, in believers under the New 
Testament, which the words of my text express, by 



SERMON IX. 



Ill 



the figure of pouring out: *'But I will pour out upon 
the house of David, and upon the inhabitants of Jeru- 
salem, the spirit of grace, and of supplication/^ This 
expression is borrowed from water, whereby the Holy 
Ghost is frequently represented. Thus it is said by the 
prophet Isaiah, ''For I will pour water upon him that 
is thirsty, and floods upon the dry ground: I will pour 
my Spirit upon thy seed, and my blessing upon thine 
offspring/^ Isa. xliv. And, ''He that believeth on me, 
as the scripture hath said, out of his belly shall flow ri- 
vers of living water. John vii. In the days of the 
new covenant, "we shall draw water out of the wells 
of salvation with joy.^^ Isa. xii. 

The accordance between water and the Holy Ghost, 
will appear evident from the following particulars: 

As water is a necessary elem.ent for the body, so is 
also the Holy Ghost indispensably necessary for the 
eternal welfare of our immortal souls: ''If I wash thee 
not,'^ said Christ to Peter, "thou hast no part with me. 
John xiii. 

The natural water quenches the thirsting of the body; 
but by the streams of the Spirit of Christ, is quenched 
that ardent thirsting of the soul, for which the people of 
God sigh: "As the hart panteth after the water- 
brooks, so panteth my soul after thee, 0 God!'^ Ps. xlii. 
And the answer to this is, "I will give unto him that is 
athirst of the fountain of the water of life.'^ Rev. xxi. 
Our blessed Saviour saith, "But whosoever drinketh of 
the water that I shall give him, shall never thirst; but 
the water that I shall give, shall be in him a well of wa- 
ter springing up into everlasting life.'^ John iv. 

Water is of a subduing nature. In the gracious wa- 
ter of the Holy Ghost, the guilt of sin, together with 
the old man, is subdued; for he subdues our iniquities, 
and "casts all our sins into the depths of the sea. Mic. 
vii. Hence it is said, "Oh that thou hadst hearkened 
to my commandments! then had thy peace been as a 
river, and thy righteousness as the waves of the sea." 
Isa. xlviii. 

Water is also refreshing in time of great heat; the sa- 
ving streams of the influences of the Holy Ghost, af- 
ford the most agreeable refreshment in the heat of 



112 



S-ERMOH IX. 



temptation. Ps. xiiii. For thus runs the promise^ tftaf 
believers ^^shall neither hunger nor thirsty neithei^ 
shall the heat nor sun smite them; for he that hath nier- 
cy on them &hall lead them^ and even by the spring.^ 
of water shall he guide them. Isa. xiix. 

As water cleanses from bodily filth, even so the Spi^ 
rit of Christ cleanses the filth of the soul, namely 9 from 
sin. Hencej there is a cleansing quality ascribed to the 
Holy Ghost. Isa. iv. 

Finally, water may also be an emblem of the fruits 
of the Holy Ghost^ which should be seen and enjoyed 
under the New Testament. For even as water is a 
bountiful and common element, so there should also be 
a bountiful measure of the gracious gifts of the Holy 
Spirit communicated' unto ever tongue,, and nation, and 
kindred, without respect to persons. 

Therefore, we are to understand by this oiitponringj, 
the abundant streams of the gifts of the Holy Ghost^^ 
to the cieansing, and the full refreshing of many souls^. 
with which sense many promises agree: ^^And it shall 
come to pass afterwards, that I will pour out my Spin! 
upon all flesh; and your sons and your daughters shall 
prophesy, your old men shall dream dreams, your young 
men shall see visions.'^ J^^el iv. '^They shall be led 
beside still waters.'^ Ps. xxiii. ^^They shall be abun« 
dantly satisfied with the fatness of thy house; and thou 
shalt make them drink of the river of thy pleasures. 
Psalm XXX vi. 

Nay, such a rich effusion of the Holy Ghost is pro-- 
mised, not only in the primitive but also the subsequent 
periods of the New Testament, For although the gifts 
of the Holy Ghost were copious in the days of the apos- 
tles, still we are to look for a renewal of these showers^ 
until the Spirit from on high be poured out upon us,, 
and the wilderness be a fruitful field, and the fruitful 
field be counted for a forest/^ Isa. xxxii. ''And then 
the house of David and the inhabitants of Jerusalem 
^hall have a fountain opened for sin and uncleanness. 
Zach. xiii* 

All these promises have really been fulfilled. John 
the Baptist foresaw these things when he said unto the 
Jews^ ''There cometli one after me^ and he will baptise 



SERMON IXo 



113 



you with the Holy Ghost and with fire. '^ Mat. ili. The 
blessed Saviour gave many assurances thereof: ^*The 
Comforter— the Holy Ghost, whom the Father will send 
in my name, he shall teach you all things, and bring 
all things to your remembrance, whatsoever I have said 
unto you.^^ John xiv. In the actual fulfilling of this 
promise Paul glories: ^*We have not received the spi- 
rit of the world, but the Spirit which is of God, that 
w^e might know the things that are freely given to us of 
God.^^ 1 Cor. ii. ''For all the promises of God in him 
are yea, and in him amen, unto the glory of God by 
us. Now he w^ho establishelh us with you in Christ, 
and hath anointed us, is God.^' 2 Cor. i. ^'In whom 
(Christ) also after that ye believed, ye were sealed w^ith 
that Holy Spirit of promise. Eph. i = 

APPLICATION. 

And now by way of application, we remark that be^ 
lievers are happier under the New Testament, than 
those were v/ho lived under the Old, for upon them the 
spirit of grace and supplication is poured, in reality. 
They have received his grace richly, ''for the law was 
given by Moses, but grace and truth came by Jesus 
Christ.'' John i. Believers under the Old Testament 
were the people of God too, but not so highly privileg- 
ed as those under the New Testament. These were 
to receive the law in their inward parts, and have it 
written in their hearts, and the Lord'promised that he 
would be their God and they should be his people. 
They are happier than the former, because they have 
not "received the spirit of bondage, but the spirit of 
adoption whereby they cry Abba, Father.'' Rom, viiL 
Now is the acceptable time for believers to call upon 
God, in spirit and in truth. 0, what then can be more 
desirable in relation to such glorious privileges of the 
Ch urch of the New Testament, than that we all may 
become partakers of them, and have cause to rejoice 
therein! Oh! that the spirit of grace and supplication 
jnight be poured out upon us! 

But, if we desire to have an assurance of this, my 
friends, let us thoroughly examine ourselves, whether 



114 



SBSMON IX. 



we are of the spiritual famil}'- of David, and whether 
we are inhabitants of Jerusalem; whether we are mem- 
bers belonging to the invisible church; whether our 
citizenship is in heaven; whether Jesus is our king^ 
and we his subjects, and whether we as such, submit to 
his laws and commandments? Let us consider, whether 
the Spirit of grace, is operating in us? Whether we are 
called, justified^ horn again^ and sanctifted? Nay, 
whether we bring forth the fruits of the Spirit, such as 
love, joy, peace, patience^ goodness, faith, meekness, 
temperance? Let us examine ourselves, whether we 
pray, with true humility, devotion, zeal^ fervency^ 
iiXi& in faith? And whether we continue steadfast, la 
prayer, until we are heard and answered of the Lord, 
If we are not, of the spiritual house of David; if 
we are not numbered with the inhabitants of the heav- 
enly Jerusalem: but on the contrary, are of spiritual 
Babel, and Sodom, or the spiritual Egypt of this world; 
if we are not born again, justified, sanctified, and re- 
newed after the image of God, but on the contrary^ 
are dead in tresspasses and sins; if we are, instead of a 
fruitful field, an unfruitful desert; if our prayers, have 
not the before-mentioned properties, then the Spirit of 
grace and supplication has not been poured cut upon 
us! Oh, how many are thereof this description, if prop» 
erly examined! How few among those who bare the 
name of christians, are called from darkness to the 
marvellous light of the gospel of God? How few are 
justified! born again! sanctified and renewed after the 
image of God! How few show forth the fruits of the 
Spirit, joy, peace, long-sufiering, gentleness, goodness, 
faith, meekness, temperance! IIovv^ few, who, when 
they pray, pray in humilitj^ of heart, with true devotion^ 
with zeal and fervor, in faith and with importunity! 
How few upon whom the spirit of supplication is pour- 
ed out! But whosoever has not this spirit is in the 
highest degree unhappy, for he who has not the Spirit 
of Christ, is none of his; he has no interest in him^ 
nor in the benefits of grace purchased by him. He can 
never abide the presence of an angry God; for only 
the blood of Jesus Christ, and the gracious influences 
of his Holy Spirit, can appease the wrath of an angry 
God. 



SERMON IX. 



115 



My dear friends, let us therefore, unceasingly seek 
these blessings; let us pray to God without ceasing, 
that the Spirit of grace and supplication, msiy be pour- 
ed out- upon us. If we take so much pains to obtain 
the things of this world, why should we not endeavor 
to become partakers of this Spirit, with whom, and 
through whom we receive all that is necessary and pro- 
fitable both as to body and soul. He converts us, he 
purifies us from the works of darkness, he regenerates 
us to a, living hope. Vihy then should we not seek 
why should we not strive with all our powers, to be- 
come partakers thereof? If we fall into great tribulations 
' — ^into strong temptations, so that w^e tremble and fear, 
weep and lament, he assists us: as a Comforter he sayjg 
unto us with the most welcome voice, "Be of good 
cheer, m?/ son y mi/ daughter^ thy si7is are forgiven 
theeP^ ^'Weep no more, for behold the Lion of the 
tribe of Juda, has conquered.'^ If we are distressed, 
he lifts us up, he leads us heaven-w^ard, and stimulates 
us to seek what is above, that our walk may be in 
heaven. Should we fall into doubts, not knowing 
whether we are in the favor of God; then he gives our 
spirit witness^ that w^e are the children of God,'^^ He 
seals us unto the day of our redemption. He teaches 
us how and what to pray for. He excites us to prayer^ 
yea, he prays with and in us, and makes intercession 
for us, with groanings that cannot be uttered. 

Arise, then, my dear friends, and let us exert all 
our bodily and spiritual powers, to become partakers 
of the Spirit of grace and supplication! But hear how 
we are to proceed: we must be unanimous! For w-hen 
the disciples of Jesus, were assembled together, the 
Holy Ghost was poured out upon them! We must hear 
and read, the word of God attentively; for as many 
as heard the word gladly, received the Holy Ghost, 
Acts, We must pray v/ithout ceasing; we must feel 
deeply contrite^ on account of our sins, and heartily 
repent of them; otherwise we cannot become partakers 
of this Spirit, The Holy Ghost is a Comforter, and 
is only given unto those, who need comfort: hence, 
saith Peter to the Jews, ^'Repent, and be baptized every 
©Qe of you; in the name of Jesus Christ, for the re- 



116 



SERMON IX. 



mission of sins, and ye shall receive the gift of the 
Holy Ghost.'' Acts ii. Finally, we must conduct our- 
selves as members of the spiritual house of David, as 
inhabitants of the spiritual Jerusalem: as members of 
the true church of Jesus, as subjects of his kingdom* 
Our walk, our citizenship must not be on earth, but in 
heaven; we must empty our hearts of every thing 
earthly, we must renounce all below, and direct our af- 
fections thither where Jesus is. 

If we do this, the spirit of prayer and of supplica^ 
tion, shall be poured out upon us. He shall then en- 
lighten our understanding, sanctify our will, and purify 
our atfections. If we are weak^ he will help us; if we 
are mourning, he will comfort us, he will render our 
prayers acceptable unto God;, and give us the assurance 
that our prayers are heard. He will preserve us in 
faith, by the power of God unto salvation, and lead us 
thither where our inheritance is, even to the heavenly 
Jerusalem; where we shall ascribe praise, honor, and 
glory, unto God our Father, unto Jesus our Saviour, 
and unto the Holy Ghostj our Sanctifier, for ever and 
ever! Amen* 



SERMON X. 



GALATIA.NS, CHAP. T. T. 22. 

^^But the fruit of the Spirit is love,^^ 

INTRODUCTION. 

Of all the perfections and virtues of God, by which 
he reveals himself unto his creatures; but especially 
unto the children of men, I say of all these perfections, 
there is none, more consoling, more acceptable, and 
more enlivening, than the love of God. For what are 
his eternity, his omniscence, his omnipresence, and 
his holiness, without his love? Would not man- — fall- 
en, sinful man, flee his presence? Would not his life* 
be a continued hell? Would he not be eternally separa- 
ted from his fellowship? What were his omnipresence, 
and justice without his love? Would not man be in 
the greatest dread on account of his justice? What 
could he expect, but eternal damnation? And would 
he love him in sincerity? Would he not have a con- 
stant aversion to God? It is therefore, the love of God j 
that makes all his other perfections and virtues ac- 
ceptable, delightful and quickening to man. Love com- 
prehends goodness, patience, and long-suffering, in his 
not dealing with man according to his merits, but at 
all times, granting him time and space for repentance, 
and operating on his soul, by his Spirit, and not exe- 
cuting his judgments upon him, until he despises and 
rejects his goodness. His love also comprehends, his 
inexpressible grace and mercies, whereby he receives 
man in the Son of his love, and if he does not ob- 
stinately reject his mercies, he delivers him, from 
every evil and makes him completely happy. His 
love comprehends also his inexpressible kindness, ac- 
cording to which he graciously condescends to those 



118 



SERMON X. 



who are in fellowship with him; dealing with them^ 
as one friend with another, as a tender father toward 
his children, his beloved sons and daughters. 

Love is the brightest, and most glorious beam of the 
Divine Image, in which man was originally created; 
and, it was the bases of primitive perfection, that man 
not only loved God, as his Creator and Benefactor, 
supremely, but also himself, and other creatures in 
God. If now, by virtue of the love of God, his image, 
which he lost by sin, be again restored into his soul, in 
the new birth; then, the bright beams of love break 
forth in the most glowing manner to God, and a gene- 
ral, and cordial love, is exercised also toward mankind, 
and especially, toward those, who with us, love the 
Lord. Love is therefore, the principal property of 
those who are born from above, of water and of the 
Spirit. Paul teaches this plainly, not only in many 
other parts of scripture;, but also in the words of the 
text. 

Connection.— After he had noticed in the three 
preceding verses, the works of the flesh, — the works of 
carnal and unregenerated man, he then notices the 
fruits which are manifested bj^ him, who has passed 
from a state of nature, into the life of the Spirit, by be- 
ing born again; and among all these fruits, he mentions 
love, as the most prominent. ^'But the fruit of the 
Spirit is love.^^ Let us then notice, 

Division L In what the love of a regenerated per- 
son consists, and to whom it extends; and, 

II. Whence is its origin. 

First part — Love in general, is a passion of the 
human will, which incline it to this or that object, to 
this or that person or thing, in which we expect to find 
satisfaction or pleasure. And hence, it has different 
degrees. It consists either in this, that we have a 
strong inclination for that which we love, or that we 
have a pleasure in the enjoyment thereof; or, that we 
are inclined to do that, and actually do that which 
agrees with, and h acceptable to the object of our love. 



SERMON X. 



119 



This general description of love, in its different de- 
grees, opens the way for us plainly to see in what the 
love of a regenerated person, or a christian consists, 
and to whom it extends. 

True christian love has three objects to which it ex- 
tends. God, our fellow man, and ourselves. The love 
toward God, as it is in the heart of a christian, is a con- 
tinual and actual desire after him as the chief good, 
to be united with him, and after that union, to please 
him, and to find rest and satisfaction in him. 

As soon as man, after having the eyes of his under- 
standing fully enlightened, by the light of God, learns 
to know God, and himself, in a living and saving man- 
ner, and sees his own vanity and that of every other 
creature, and discovers in God, the only chief good, by 
whom alone the affections of his soul can be perfectly 
satisfied, and his happiness can be made to endure for 
ever; so soon, are the first sparks of the true and pure 
love of God implanted in the soul. Man has a cordial 
and an ardent desire, that God, the chief and most per- 
fect good, would, out of mere grace and for Christ^s 
sake, impart himself to him, and adopt him into union 
and fellowship with himself. It is written, ^*Unto 
thee, 0 Lord, do I lift up my soul.*^ Psalm xxv. 1. 
And the further a person advances, the closer he at- 
tains to the mark and object of his wishes; the more 
he learns to know God, in his ways and works,- — the 
more he looks upon him in Christ, the stronger will be 
the sparks of the true and pure love of God in him. 
The soul willingly renounces others and readily de- 
nies and forgets every other thing, if it is only admit- 
ted into the union and communion of eternal and mer- 
ciful love. 

All this, and much more, takes place, in the soul, 
while engaged in seeking the highest and most desira- 
ble good, and before it has entered into a full union, 
and fellowship, therewith. But when this takes place 
and a full assurance thereof, is felt in the soul; then the 
fire of love, — of pure and undefiled love, breaks forth as 
'it were, in flames towards God. For as soon as the 
oil of the Holy Spirit, who gives this assurance, is 
poured upon the fire, which was before covered as it 



uo 



SERMON 5fb 



were with ashes, then there is nothing but fire of purs 
love in the soul. Here he surrenders himself to God; 
he loves God with all his heart, with all his soul^ with all 
his mind and with all his powers, according to the exhor- 
tation of the Saviour. Matt. 22. There is nothing more 
pertaining to, or in man, which he calls his own; for 
he has surrendered all his powers unto God, even the 
inmost powers and faculties of the soul. God is loved 
above every thing, not only in this world, but in hea- 
ven. If such an one has but him, then he desires none 
besides him, in heaven and on earth. Psalm Ixxiii. 
25. **'It is love which is as strong as death, its jeal- 
ousy is as cruel as the grave, the coals thereof, as coals 
of fire, which hath a most vehement flame, many waters 
cannot quench it, neither can the floods drown it. 
Cant. 8. This love exceeds that toward a father, a 
mother, a son and daughter, wife and children, brother 
and sister, who are to be lo'ved less than God. Matt. 
X. 37. This is the reason why we strive to live to 
please God, that we conform in all things, in all ouv 
thoughts^ ivoj^d^^ and actions^ to his most holy wilL 
^^For this is the love of God, that we keep his com- 
mandments,'^ 1 John V. 3. And the Saviour saith, 
^*lf ye love me, ye will keep my commandments.'' 
John xiv. 15. '^If a man love me, he will keep mr 
words.'' xxiii. Hence, it may be remarked, that this 
love increases from time to time. For the more a per- 
son dies unto himself and the creature, in the progress 
of true holiness; the closer he enters into fellowship 
wath God, and the closer is he united with him by 
faith in Christ: the purer, the more undefiled will 
this love be, and the more fervently will we seek 
to be acceptable and pleasing to God, in Christ Je- 
sus. There still remains at all times, a desire in the 
soul, for a closer fellowship, — for a closer union with 
God, which is not fully satisfied until it is wholly swal- 
lowed up in eternity, in the stream of the love of God; 
and until it be engaged with nothing besides. And it 
is even here at times so strong, that the soul becomes 
sick for love. Cant. ii. 5; and either earnestly desires af- 
ter a closer union with God, or refreshings in tribulation:,, 
in temptations and trials, when the Lord as it were, 



121 



hides his presence. For in the love of God, and Jesus 
only, the soul finds true peace and perfect contentments 
What can create more peace and contentment, than that 
the soul knows itself to be in possession of the chief 
good, if it have fellowship, and is united with him, 
who is a God, of the most perfect happiness? What 
can create more peace and contentment, than submiting 
ourselves to infinite love? Indeed, in this consists the 
whole happiness of the soul, for it here enjoys an an- 
tepast of the heavenly glories in the true and pure 
love of God, For it alread}^ enjoys the first fruits 
of heaven, while here on earth. 

But a soul that loves God in sincerity, also loves 
every thing that is of God ; all his creatures, in so far 
as it is compatible, with the pure love of God. This 
embraces mankind in general, whereb}^ a soul that 
loves God, according to the general love of God, di- 
rects its love towards all. God so loves all mankind in 
general, that he provides for them, both as to body 
and soul. 1. The love to our neighbor, or toward all 
mankind, as it is practised by one that loves God^ 
consists in this, that he strives to promote the welfare, 
and happiness of all mankind, with all his powers, and 
as much as possible, both as to body and soul. But as 
much as the soul excels the body, so much more does 
the design of general love, toward all mankind, of a 
soul loving God, which is directed to the welfare and 
happiness of their souls, exceed ail other objects. 
Every christian seeks to promote the conversion of 
each, yet at all times, with the necessary prudence re- 
commended by the Saviour, to admonish and reprove 
them in due season, and avoiding carefully every thing 
calculated to deter others from doing good. The gen- 
eral love toward all, and every individual of a christian, 
seeks, not only in general to prevent every harm, both 
as to body and soul, but on the other hand, to promote 
his welfare and happiness, and is also charitable in words 
and deeds. From this love, even enemies are not ex- 
cluded, of whom the blessed Saviour expressly says, 
*^Love your enemies, bless them that curse you, do 
good to them that hate you, and pray for them who des- 
pitefuliy use you, and persecute you; that ye may be 

12 



122 



SERMON X. 



the children of your Father who is in heaven. Matt. 
V, 44, 45. For where this general love is not found in 
the soul, there is also no love of God, consequently no 
conversion, but such an one is yet in a state of nature. 
And if it is even implanted in the heart, by virtue of 
the love of God, but if man makes every kind of ex- 
ceptions, whether in regard to religion, or any thing 
else, he either stands not in full adoption, with God, or 
he is under the influence of prejudices, which are hurt- 
ful to him, and calculated to prevent a closer union 
w^ith God, who is the eternal love, which is the reason 
why that general love toward each and every individ- 
ual is not pure and genuine. 

There is another species of love toward our neigh- 
bor, proceeding from a soul-loving God. It is that 
love, which extends to those, who travel with it in the 
same way, — the way to the heavenly Zion, and in a 
word, includes all those, who love the Lord in sincerity, 
whether they are just commencing to cordially desire 
after, or are in actual union with -the chief good, or 
have made considerable advancement in the divine 
communion. This is the special brotherly love, of 
which the apostles say so much in their Epistles, and 
which was a glorious jewel among the primitive chris- 
tians. When one assists the other, as much as possible, 
in things that pertain to the body, and endeavors especi- 
ally, to instruct, encourage, exhort, comfort, strengthen 
and edify each other. Peter therefore, exhorts the 
faithful saying, ''Purify your souls, in obeying the 
truth, throuo^h the Spirit, unto unfeigned love of the 
brethren, love one another with a pure heart fervent- 
Ijr.'^ 1 Pet. i. 22. And, indeed Paul writes, ''But as 
touching brotherly love, ye need not that I write unto 
you, for ye yourselves are taught of God, to love one 
another.'^ 1 Thess. iv. 9. For this is implanted in the 
soul, in the beginning of conversion, and especially in 
the new birth, so that we cannoit but love those cordi- 
ally, who love God. Though human infirmities may 
sometin-es even in those that have received grace, re- 
strict th-c', external operations of this love, yet it is im- 
possible to continue long thus; but love appears again 
more fer vent, and can never be altogether suppressed. 



SERMON X. 



123 



For it cannot, by virtue of pure love to God in the 
new birth, be otherwise. With this, the love of our- 
selves, is very intimately connected: for the vSaviour 
saith, ^'Love thy neighbor as thyself. Matt. xxii. 39. 
Self-love is universal; it is a natural instinct in all, to 
he hapijy. But it is perverted, if a person makes hiiii' 
selfxXie sole object of his love, and seeks only his ov/n 
gain, honor and pleasure. But in tlie soul that has 
received grace, where this love is found, it consists in 
this, that it seeks to promote its own eternal welfare 
and desires to live to the honor and good pleasure of 
God. This is sanctified self-love, that proceeds from love 
to God, as well as love toward our neighbor, and accord- 
ing to which, a christian's soul flov^'s out in love to- 
ward his fellow-men. This is the only kind of self- 
love, in which man can indul2;e vv'ith acceptance in the 
sight of God. 

Second part, — But in this, all glorying in the flesh 
must be avoided, and every thing m.ust be sought 
in the Lord, whence it must be expected: wherefore 
the apostle expressly notices love to be of the Spirit; he 
says, ^Hhe fruit of the Spirit is love.^^ 

The word spirit may be understood in a two-fold 
sense, which however amounts to the same thing. We 
may ilnderstand, by the spirit, the third person of the 
Trinity, the Holy Ghost, or we may also consider the 
spirit as the regenerated iirinciple of man, which, as 
already said, amounts to the same. For it is the Holy 
Ghost, by his special influences that effects the conver- 
sion of man, and who actually regenerates, sanctifles, 
and renews him after the image of God: And the re- 
generated principle in man, consists in nothing else, 
than in a powerful indwelling of the Spirit of God, in the 
soul, whereby he cleanses it from the uncleanness and 
filth of sin, by virtue of the blood of Christ, and makes 
it meet for happiness. Here then is love, the love of 
God! Universal love! And brotherly love, the /'fruit 
of the Spirit.'^ 

For by nature, man is prone both to hate God, and his 
neighbor. The natural man is carnally minded, and the 
carnal mind is enmity against God. Rom. viii. Hence, 
says the same apostle, of himself, and all natural men. 



124 



SERMON X- 



^'For we ourselves also were sometimes foolish, disol)e- 
client, deceived, serving divers lusts and pleasures, liv- 
ing in malice and envy, hateful and hating one anoth- 
ther,^^ Tit. iii. 3, So that the natural man has neither 
love toward God, nor toward his neighbor, nor toward 
himself inasmuch as he works out his own destruction. 

But grace changes a man as to all this; and it is the 
Holy Ghost, who, with 'his powerful operations, from 
time to time works in the soul, in such a manner as to pro- 
duce in it a disposition of love toward God, toward his 
neighbor, and consequently toward himself. And, it is of 
course a work which exists only in a soul regenerated^ 
by the Spirit of God, or of a soul brought to this state 
by him. It is a fruit of the first powerful workings of 
the Spirit, in the soul of man. It is the fruit, and ne^ 
cessary consequence of the new birth. For as little as 
a good healthy tree can be vvithout fruit, of its kind, 
but brings it forth by virtue of sap in it, according to 
God's counsel and providence; so little can a christian,, 
a true child of God, be without the fruit of pure and 
undefiled love toward God and his neighbor. And 
this, by virtue of the indwelling of the Holy Ghost^ 
in his soul, and the regeneration wrought by him. 

APPLICATION* 

Now think you not, mj^ friends, that Christianity ig 
a glorious thing? Is it not a glorious thing, where it 
has been wrought in the soul by virtue of the new birth, 
through the Holy Ghost? Surely, if the world were 
filled with christians, it would be a Paradise! How 
would men love one another, by virtue of pure love to 
God! How would each seek to promote the welfare 
and happiness of his fellow-man! Then those infernal 
furies, envy, hatred, wrath, strife, discord and the like, 
would be compelled to return into the dark abyss to 
their father, the devil, whence they had their origin J 
Love alone would reign upon earth, as queen of the 
children of men. How happy are they in whom the 
^Spirit has wrought such an amiable disposition ! Those 
i){ a truth, have a heaven within them here while on 
earth I How happy the country^ the city, the town^ 



SERMON X. 



125 



congregation, in which there are many such souls! For 
such are the pillars of society; they are the bulwark of 
a country, the w^alls and towers of a city, and the right 
hand of a congregation. Say it not again, oh, men of 
the world! that Christianity is morose, as you have 
hitherto considered it, or that it makes mankind ene- 
mies to each other. No! you deceive yourselves, for 
it is not so: but because christians do no more conform 
to the world, and take part in your sinful works, but 
flee every opportunity thereto; this is the reason why 
you esteem them gloomy; but if you would consider 
how heartily they are concerned about ^-ou, and how 
they pray for the happiness of your souls, you w^ould 
judge otherwise. 

It islamentable, how^ever, that the number is so small* 
who manifest the fruit of the Spirit. Let us look upon, 
the multitude; let us examine the conduct and actions 
of the greater part of men, and oh, what an unchristian 
— what an uncharitable condition of things do we find 
every w^here! Love has fled to its native birth-place, 
heaven, and is no more upon earth! at least it is want- 
ing in many hearts. Every where you see, hear, and 
find nothing but envy, hatred, wrath, strife, discord, 
chiding, blaspheming, contumely, reviling, backbiting, 
fighting, brawling, and the like, more fruits of the 
Prince of Darkness. One man would willingly lose 
an eye, if the other only had none! One man, as it 
were, is the other^s devil. Nay, even where there is 
some appearance of love, it is not true love, but it is love 
founded on selfish principles, and which extends no far- 
ther than the gratification of .ve//! If two or three 
come together, this one or another is defamed, and in a 
few minutes, even among themselves, they return each 
other the same compliment. It is abominable! It makes 
one shudder to think how often they imprecate upon 
each other, thunder, devil and damnation! Righteous 
God ! if things were to go according to the imprecations 
of men, this world would soon be depopulated, and the 
greater part would be in hell ! To requite evil for evil, 
curse for curse, and to inveigh against each other, is ve- 
ry common, and love prevails but little. But no won- 
der! For where there is no love to God, there can be no 

12* 



126 



SERMOK X- 



love to our neighbor. Would nominal love suffice^ 
then we could say of all, that they love God; but when 
we examine into the ground of their professed love to 
God, it is then we find as little of it as there is love to 
our neighbor. But very few acknowledge him as the 
chief good! There is no true^ no cordial desire after 
him as such. There is no ardent desire to he united with 
hi7n by faith in Christ; and hence, nothing is done ac- 
cording to his pleasure. There is no pleasure in doing 
his will — every desire, every affection, is placed upon 
the things of this world, in which they seek peace, satis- 
faction and contentment. All are bent upon how to 
indulge their sinful lusts and desires, and how to make 
themselves hateful toward God. But here, also, it is 
no wonder that the love of God abounds so little. How 
shall, and how can it be, where the Spirit of God is not 
found? Where there is no new birth? No, it lays not 
on the part of the Spirit of God; for he knocketh at eve- 
ry heart; he convinces here one, and there another, but 
it lays altogether on the part of sinful man, who resists 
him, and does not give place to him in his heart. 

Oh! examine yourselves, therefore, one and all of 
yoUy who are at present in the presence of Almighty 
God. I mean all of ;i/ou^ who are yet in your depravi- 
ty, and who are enemies of God, and of one another; or 
who have little or no love toward God or toward your 
neighbor in you! I pray you to consider the condi- 
tion in which you are! Can you hate him/ Can you be 
enemies to hi??i, who is Eternal Love itself? God, to 
whom you are so much under obligations; the gracious 
God, who has hitherto exercised such a special indul- 
gence toward you; the merciful God^ who would 
have you eternally happy, and has knocked so repeat- 
edlv at your hearts, and who has so faithfully called you 
unto repentance! Is it possible, oh children of men I 
Can you still hate him? When will you begin to love 
him? When will you direct your desires and affections 
toward him? When will you seek your happiness and 
peace in him, in being united with him, as the Chief 
Good? Will you delay till death and eternity overtake 
you? Then it will be too late! Therefore, arise! and 
give the Spirit of grace place within you! Follow his 



SERMON X. 



127 



convictions, and suffer yourselves to be born again by 
his influence. You will then be translated out of your 
unhappy state of nature, into the blessed state of grace, 
and into such a state of mind, as to love God supremely, 
and your neighbor as yourselves. The love of God 
will be shed abroad in your souls! You will be preser- 
ved by the Spirit, and sealed unto the day of redemp- 
tion. Nay, with Paul, you may triumphantly exclaim; 
•'For I am persuaded, that neither death, nor life, nor 
angels, nor principalities, nor powers, nor things pre- 
sent, nor things to come, nor height, nor depth, nor any 
other creature, shall be able to separate us from the lova 
of God which is in Christ Jesus our Lord. ' * A3i£>:. 



SERMOX XI, 



PSALM, CHAP. XXiv, Y, 15. 

7'/ie eyes of the Lord are upon the righteous^ and h{§ 
ears are open unto their cry, 

INTRODUCTION. 

Although the most pious children of God, as well as 
others, frequently fall into the greatest distresses, tribu- 
lations and temptations, and must likewise endure their 
share of the common adversities of life; yet herein, they 
have the advantage of other mortals, not only that they 
in time of need, pray to God with confidence; but they 
have the assurance that their prayers shall be heard, and 
answered. 

That all, in general, are subject to a thousand adverse 
casualties; that some especially, must groan under extra* 
ordinary heavy burdens, calamities and tribulations, 
none will deny; and you, my friends, have yourselves 
experienced this in a greater or less degree, or have yet 
to experience it; for this is the sad consequence of sin, 
and therefore the general lot of mortals. Accordingly, 
the most devout children of God, fall not unfrequently 
into distresses, tribulations and temptations; nay, that 
they are, in some cases, more frequently afflicted than 
others, is a truth which needs no series of argument to 
prove. Daily experience, as well as the unerring word 
of God, afford you examples and assurances sufficient- 
ly, as to the fact, ^'That we must, through much tribu- 
lation, enter into the kingdom of God^^ Acts xiv. 
That we must suffer with Christ, if we desire to be glo- 
rified with him. Rom. viii. All which is fully con* 
firmed by such examples as Jacob, David, Daniel, and 
many others. How frequently, must not this or that 



SERMON XX. 



129 



faithful child of God, exclaim with Asaph, and say, Ve- 
rily I have cleansed my heart in vain, and washed my 
hands in innocency; for all the day long have I been 
plagued, and chastened every morning.*^ Psalm Ixxiii. 
And how often must they not learn by experience, with 
Solomon, that ^^the righteous must suffer with the w^ick- 
ed, and the upright, as the brutish man.'^ 

-But, although they have to endure much tribulation 
in Christ, yet shall they be the more richly comforted; 
and although they are more frequently and more gene- 
rally afflicted than others, they still have this preroga- 
tive above others, that they know whither to flee in 
time of distress, and whence to av/ait help and assis- 
tance with an assured confidence of success. ''Truly 
in vain is salvation hoped for from the hills, and from 
the multitude of mountains: truly in the Lord our God 
is the salvation of Israel.'^ Jer. iii. And it is to him, 
to whom believers turn in prayer, and when in tribula- 
tion they seek him; when he chastens them they cry 
unto him anxiously; and they can do it with the more as- 
surance and confidence, because he who is in heaven has 
given them the most precious assurance, that he would 
be ever mindful of them, that he, with a strong arm 
and mighty hand, would ^'redeem them if they would 
call on him in the day of trouble,-'^ A similar conso- 
ling promise is made to us, by the Spirit of God, in the 
words of the text, v/hich I have read on the present oc« 
easion. 

Connection. — The sacred poet, the royal proph- 
et David, through whom the Spirit of God is here speak- 
ing, commences the Psalm from vvhich we have taken 
the text, with the holy resolution, '^I will bless the 
Lord at all times; his praise shall be continually in my 
mouth; my soul shall make her boast in the Lord; the 
humble shall hear thereof, and be glad. 0! magnify 
the Lord w^ith me, saith he unto them, and let us exalt 
his name together. And then, he likewise introduces 
the motives that encouraged and incited him to the 
praise of God, in appealing to his own experience, and 
to examples, he had seen and heard of in others; which 
had affected him so strikingly, that his soul was roused 
into raptures, and he was constrained to exclaim, in ho- 



130 



SERMON XI. 



ly ecstacy, taste and see that the Lord is good: 
blessed is the man that trusteth in him!'' In conside- 
ration of this, he commends unto all the saints of God, 
to fear him the more^ because they should then never 
have cause to complain for want; and in order for man 
to know what constitutes the true fear of God, he also 
mentions some of the most important or essential things 
to be observed, or to be omitted. ''Keep thy tongue/' 
says he, ''from evil, and thy lips from speaking guile. 
Depart from evil, and do good; seek peace, and pursue 
it." In order to enforce this the more, he avails him- 
self of several motives, referring to the faithful and pa- 
ternal care of the Lord over his people; over those who 
fear him with filial fear; and he also refers to the right- 
eous judgments of God toward the ungodly. A motive 
of the first kind, is the one contained in the words of 
my text, where he says, "The eyes of the Lord are up- 
on the righteous, and his ears are open unto their pray- 
ers." 

Now, my friends! you may easily comprehend what 
is the essential import and the proper design of these 
words. Herein, in a special manner, are represented: 

Contents. — The special Providence of God over 
his })eople, and his readiness to assist and deliver them 
out of their adversities^ tribulations and temptations j 
provided they turn to him with prayer and supjolica- 
lion* And they are introduced as a motive to encour- 
age all men in general, and more especially the pious 
and believing, to exercise a true and filial fear of God, 
in order that they may derive comfort from his care, and 
assistance in time of distress and need. 

This, my friends, is the essential import, and special 
design, of the words of my text. I will now proceed 
to a more minute consideration of them, and in doing 
this I will direct your attention to the following parti- 
culars: 

Division I. I will describe the persons, in relation to 
whom the words of the text are spoken, as also a cer- 
tain action, which is ascribed to them. 

11. I will present, in a clear light, the comfort and deal- 
in2:s of God toward them. 



SERMON XU 



131 



The persons whom I have to describe in considering 
the first part of the text, are called the righteous. 
^^Theeyes of the Lord are upon the righteous, and hi^ 
ears are open to their prayers.'^ 

Fart first, — Righ teous^ my friends, is an expression 
of frequent occurrence, in the scriptures of the Old 
and New Testament, and very frequently alludes to a 
judicial act; and thus it may either be applied to the 
judge or to the defendant. The judge is righteous if 
he passes his sentence, and actually executes it, accord- 
ing to law and justice. In this sense of the word, the 
Lord God is frequently called righteous^ in his most ho- 
ly word. For it is written, ''The Lord is righteous 
and loveth righteousness.'' Psalm xi. He is a righteous 
judge. Hence Bildad asked the Shuhite, the friend of 
Job, '-Doth God pervert judgment? or doth the Al- 
mighty pervert justice, (righteousness? J^^ Job viii. 
Jeremiah calls him "2. judge that judgeth righteously 
and that tries the reins and hearts." Jer. xi. But Paul 
plainly declares that 'Hhe ungodly and impenitent trea- 
sure up unto themselves wrath against the day of wrath, 
and the revelation of the righteous judgment of God, 
who will render to every man according to his deeds.'' 
Rom. ii. 6. Thus is the judge righteous. The defen- 
dant, on the other hand, is one who is found innocent 
and blameless. The defendant may either be acquit- 
ted and ackiiovvledged innocent by his own, or his ac- 
quired righteousness, or by the righteousness of anoth- 
er, imputed unto him. In the first case, namely, by 
an acquired righteousness of his own, no man living 
can be considered as righteous before God. Psalm cxliii. 
Since the fall of man, ^'There is none righteous, no 
not one; there is none that understandeth; there is 
none that seeketh after God. They are all gone out of 
the way; they are together become unprofitable; there 
is none that doeth good, no, not one." Rom. iii. ''And 
if man would contend with God he could not answer 
him one of a thousand." And all are constrained to 
exclaim, ^'If thou. Lord, shouldest mark iniquities, 
0 Lord, who shall stand?" Hence, when certain 
persons are called righteous in scripture, we must 
look for another^ a foreign or an imputed righteousness, 



132 



SERMON XI. 



and this Is none other than the righteousness produced 
by perfect obedience, and the precious merits of Jesus 
Christ, by whom, and of whom believers have at all times 
acquired their righteousness before God. Thus, it is 
said, by the Spirit of prophecy, that in him, ''In the 
Lord, the Messiah, shall all the seed of Israel be justifi- 
ed.^^ Isa. xlv. ''I rejoice, saith the church, of him; I 
will greatly rejoice in the Lord, for he hath clothed 
me with the garments of salvation, he hath covered me 
with the robe of righteousness.'^ Isa Ixi. And if we 
desire to hear the testimony of the New Testament, let 
us but read what Paul writes in his Epistle to the Ro- 
mans, and we shall be fully convinced of this, without 
considering any other testimonies. 

Therefore, the children of God, are called righteous; 
because, they are acquitted of all guilt and punishment 
of sin, and are accounted innocent, as though they had 
never sinned, but fulfilled all obedience to the Divine 
Law; but not as being innocent of themselves, or as 
having themselves rendered satisfaction for their tres- 
passes and sins; their crimes and transgressions; but 
only for Jesus their surety's sake, who has in their 
stead, rendered perfect obedience to the Divine Law, 
by suffering the punishment due to sin; and who 
through faith, has bestowed them his righteousness, and 
imputed it unto them, as though it were their own. 
Hence, they are considered as innocent and righteous 
before God, and as though they had never sinned, but 
had performed that perfect obedience, which Christ 
rendered for them. The children of God, are more- 
over called righteous, on account of the glorious and 
blessed fruits which they manifest, as justified by the 
blood of Christ, since they now are found ^^perfecting 
holiness in the fear of the Lord,'' — notliving any more 
unto themselves, but living unto God in Christ Jesus, 
^^andwho let not sin reign intheir m.ortal bodies, neither 
do they yield theirmembers as instrumentsof righteous- 
ness unto sin: but yield themselves unto God, as those 
that are alive from the dead, and their members as in- 
struments of righteousness unto God.'^ Rom. vi. 

Thus my friends are the persons constituted, whom 
the sacred poet represents as special objects of the care 



SERMON XI. 



133 



©f the Most High; but before I proceed further, I have 
to represent one of their particular actions to your 
minds, by virtue of which, they become objects of the 
special assistance and aid of the Lord their God. 
The regal prophet ascribes prayer unto them: '^his 
ears are open unto their cry,^^ ( prayer,) 

In the original, my friends, there is a word used which 
signifies anxious catling and crying. You know your- 
selves, that that takes pl^ce only with those, who find 
themselves in great distress, or in evident danger. They 
ardently desire help, and they make this known by 
crying aloud and anxiously. Thus did the children of 
Israel groan and sigh by reason of their bondage. Exod. 
2. And Job lamented in his distress, ^'Behold, I cry 
out of wrong, but I am not heard: I cry aloud, but 
there is no judgment.^' Job xix. Hence it is, that 
we find this expression frequently employed in sacred 
scripture; it speaks of the prayer of the children of 
God, addressed to him, in their adversities and trib- 
ulations, for aid and assistance. Thus it is said of the 
prophet Jonah, •Hhat he cried by reason of his afflic- 
tions, unto the Lord his God out of the whale's belly .'^ 
And here in the text the expression occurs in the same 
sense, w^here speaking of the calling and crying of the 
righteous; and as may easily be conceived, it is ivsed 
to show that they cry in their great distress, unto the 
Lord for help. 

I will but briefly notice the various and sad casualities 
to which the children of God are more subject than 
others; and you will then, readily be convinced, how 
solemn the reasons are, why they cry so very earnestly 
at times, unto the Almighty for help. They are at all 
times confronted by a formidable, and mighty host of 
enemies, that frequently assault them furiously, and are 
bent upon destroying them* The devil, that miscre- 
ant, and arch enemy of the pious, ^*goelh about, like a 
roaring Lion, seeking to devour them/^ 1 Pet. v. 8. 
The world a faithful servant of the prince of darkness, 
first attempts to allure them, by offering them riches, 
honor and glory, but if the world does not succeed in 
this, they then pour streams of persecutions out oti 
them J so much so, ^Hhat the waters come up upon their 

13 



134 



SERMON XI. 



jsouls.'' Psalm Ixix. ^^Come,^' say the children of ths 
world, ^'let us cut them off, that the remembrance of 
their name be no more/^ Psalm Ixxxiii. Their com- 
mon afflictions are, tribulation, distress, persecution, 
famine, nakedness, peril and sword, so that Paul com- 
plained in his day, saying, ^*We are killed all the day 
long, we are accounted as sheep for the slaughter,'^ 
Rom. viii. Yea, their flesh and blood unite with 
the outward enemy, and contend against the Spirit. 
Gal. V. Sometimes the Lord for wise purposes, suf- 
fers a David, to commit adultery, and to shed innocent 
blood, and a wise and intelligent Solomon, to fall into 
idolatry; and a Peter to deny his Lord and Master. 
Now I will admit, that he suffers his people, to fall into 
this, or that sin, in order to convince them of their 
own frailty, and to keep them in humility, and to ren- 
der his grace the more obviously necessary; but when 
this happens, then do they find themselves, in lamenta- 
ble circumstances, for the enemies of their souls, take 
new courage, and rush simultaneously upon them with 
all their power, and they are also exceedingly punished, 
by an accusing conscience^ \vhich presents to them their 
digressions from the path of duty, in a fearful aspect, 
and upbraids them so severely, that they have no rest, 
neither day or night, but they ^^wither away, and be- 
come old by reason of mourning. 

What will they do in such circumstances? They of 
themselves are too impotent, successfully to withstand 
the mighty enemies of their souls; and they are well 
convinced of this, and hence are not a little alarmed; 
nay, they frequently sink into the greatest agonies; so 
that they cry aloud, and lamentably with David, ^'The 
sorrows of death compassed me, and the floods of un- 
godly men have made me afraid. ^^The sorrows of hell 
compassed me about, the snares of death overpower 
me.'^ Psalm xviii. In the mean time they know, 
that, ^^The name of the Lord is a strong tower: that if 
the righteous runneth into it, that he is then safe/^ 
ProT. xviii. And since they are convinced of this, 
they run thereunto with speed, turn unto the Almighty 
in prayer and supplication, and pray \^'ith David, ^'Hear 
my cry, 0 God; attend unto my prayer. From the 



SERMON Xr. 



135 



end of the earth, will I cry unto thee, when my heart 
is overwhelmed, lead me to the rock that is higher than 
I/' Ps. Ixi: and with the church, ^'Be thou my strong 
habitation, whereunto I may continually resort.'^ Psalm 
Ixxi. And if they have been overcome through the 
weakness of the flesh, or have, by divine permissioa 
fallen into this or that sin, they will acknowledge and 
confess their short-comings; they will repent of ihem, 
they will pray and cry unto God, to let grace pass for 
judgment, and that he for Christ's sake, would in 
mercy, pardon them. This is a duty, which is not only 
always incumbent on them, but is the only true mean?, 
of which they have to avail themselves, in all their ad- 
versities and distresses, if they do by any means de- 
sire to rejoice in the help of God. A duty which has 
on this account, been inculcated by the blessed Saviour, 
not only as necessary, but also as being salutary: 
'•Ask, saith he, and it shall be given unto you; seek, 
and ye shall find; knock, and it shall be opened unto 
you,-'' Matt, 7. And this is not less, frequently re- 
commended by the apostles: hear what Paul saith to 
the believing Hebrews, ' 'Let us therefore come boldy 
unto the throne of grace, that we may obtain mercy, ar d 
find grace to help in time of need.'^ Heb. iv. But this 
must be done in faith, if it is to be acceptable unto God. 
This is what our Lord commands, when hie saith, '^All 
things, whatsoever ye sh.all ask in prayer believing, ye 
shall receive.^' Matt. xxi. At another place he ex- 
plains himself more plainly, when he saith, ''Whatso- 
ever ye shall ask the Father in my name, he will give 
it you,^^ John xvi. And when the children of God, 
do this with a becoming zeal, and continue steadfast 
therein, then they may live in the assurance, that their 
prayers, their calling and crying will be heard, inas- 
much as the Lord never said unto the seed of Jacob, 
seek ye my face in vain; but much more 'Hhe effectual 
fervent prayer of the righteous availeth much/^ And 
of this, they are also assured in the sequel of my text, 
^*The eyes of the Lord are upon ihe righteous, and his 
ears are open to their cries/^ 

Second part, — My friends, when such expressions 
eccur in Holy writ^ by which such things are ascribed 



13S 



SERMON XI, 



to God, as eyes and ears^ we must not understand them 
literally, but figuratively. For God is a most perfect 
and invisible being, and whom we must never imagine 
to have eyes, hands, and feet, and the like, because he 
partakes of nothing corporeal; but whenever such ex- 
pressions occur in the word of God, they are only used 
with a view thereby to be adapted to the finite under- 
standing of man, to whom the being of God is incom- 
prehensible, and in order by such representations, to 
render God, in some measure, comprehensible. With 
this view, are eyes here ascribed to God, as well as in 
many other parts of hcly writ, to represent his vari« 
ous, and different dealings among his creatures the 
more clearly, and impressively. At one place it 
has reference to his wrath and rigor, to his righteous 
judgment, which he executes upon the ungodly: thus 
the Lord threatens ungodly and rebellious Israel. He 
saith, ^'Mine eye shall not spare thee, neither will I 
have pity: but I will recompense thy ways upon thee, 
and thine abominations shall be in the midst of thee; 
and ye shall know that I am the Lord.'^ Ez. vii. And 
again, '^And I will set my eyes upon them for evil, and 
FiOt for good.'' Amos ix. And in other parts of ^fthe 
scripture where eyes are ascribed figuratively to God 
the Lord, his omniscience is represented; for it is 
written, The Lord is in his holy temple, the Lord's 
throne is in heaven; his eyes behold: his eye-lids try 
the children of men." Psalm xi. ^'For his eyes are 
upon the ways of man, and he seeth all his goings, " Job. 
xxxlv. And in other parts of scripture they represent 
his providence in regard to the good and evil; in re- 
gard to good, in it is comprehended his paternal favor, 
love, grace and blessings unto every individual, but 
more especially, to his people. Thus it is said of the 
land of Canaan, ^'A land which the Lord thy God 
careth for; the eyes of the Lord thy God* are always 
upon it from the beginning of the year, even unto the 
end of the year." David assures us also, that **The 
eye of the Lord is upon them that fenr him, upon them 
that hope in his mercy ; to deliver their soul from death, 
and to keep them alive in famine." Psalm xxxiii. Here 
his eye is spoken of, both in relation to the deaK 



SEHMuN XT. 



137 



iUgs of the Divine Being, in regard lo his Intelligeiit 
ereaturesj and in particular, in regard lo his people. 
You, niy friends, may easily therefore infer, what David 
means? when lie saith, T/uit the eyes of the Lord are. 
upon the righteous. ^'^ He here assures all pious and 
God-fearing souls, that the Lord is their God^ their 
omnipresent God is alvvays present with them every 
where, and in a special manner: that he is an omniscient 
God, that he knovvs all their rising np and lying down, 
all their trials and difficulties; that, his grace and love 
toward iheni, are so ardent and fervent, that he will not 
only bless them-abundantlyj in things spiritual, but also 
in things temporal, so tliat they shall never want; and 
that he will finally deliver them, out of their trials and 
sutierings, so that they have reason to rejoice in his 
gc^v^:::. and to praise and glorify his holy name, 
r,^ . . .. ... ..' 5, do you desire to be instructed more mi- 

nuleiy Herein? I pray }' en, to pay proper attention to 
the ways and dealings of God from time to time, to- 
wards his people, and yon will discover more than I 
am able to tell yon. The providence of God indeed 
extends to all his creatures, without exception; his all- 
seeing eye, is direcied iipc-n ail his creatures, but espe- 
cially upnn mankind, as his intelligent creatures; and 
a person who is a close observer of the ways and deal- 
ings of Goci, will make such discoveries, that he will 
with astonishment exclaim, ^'0 God, what is man, that 
thou art mindful of him? and the son of man, that thou 
visitest him?^/ Psalm viii. Arise you who are devout, 
and who fear God, behold the High and Lofty One, 
as a reconciled, covenant God in Christ Jesus! With 
you^ he is ever present, in a special m.anner, in grace 
and love, as your helper and protector. It is his grace, 
his inexpressible love, according to which, he elected 
you as his own, before the foundation of the word; 
and here in time, translated you from the state of na- 
ture, into a state of grace, and out of the kingdomi of 
darkness into the kingdom of W'^^''^^^ and justified you 
in the blood of Christ, and adopted you as his children: 
and it is only by his grace, that you can walk worthy 
of your vocation, and follow true holiness, and stand 
f^st therein. And were he for a single momeni to 

13* 



13S 



SERMON %t 



withdraw his eye from you, you would again fall into' 
your natural state; *'but he delivers your soul from 
death, and keeps your feet from falling/^ By his 
Spirit '^he leads you in a plain path.'' ''He will hold 
you by your rij^lit hand, and direct your path by his 
word " He takes the most special care of you, he looks 
upon your risino; up and Iving down, and he gives you 
an assurance, by continually conferring favors upon you, 
that your situation is known unto him: for unto the 
angel of the church* at Ephesus, he saith, '-^I know thy 
works, and thy labor, and thy patience, and how thou 
canst not bear them which are evil: and thou hast tri- 
ed them which siy they are apostles, and are not, and 
hast found them liars: and hast borne, and hast patience 
and for my name's sake has labored, and hast not faint- 
ed," Rev. ii. Also in temporal things he does not 
let you suffer, thouo;h you should not have things in 
abundance, still you have what is necessary for bodily 
support, and sooner must the meal in the barrel, and 
the oil in the rrnse i)e miraculously increased^ and the 
ravens feed Elijah, than tl^e hard fail of his promi- 
ses. He protects vou as the apple of his eye, '^for he 
that touchetli you, toucheth the apple of his eye." If 
3^011 enter into flistress, tribulation, and temptations 
he assures vou, that these are laid upon you for your 
p;ood. k'low, saith he to tl^.e angel of the church at 
Smyrna, vour tribulation and works." Yea, that he is 
ready eitlicM* to milii^ate your sufferings, or to deliver 
you from them, if you tiirn to him in prayer, fof his 
ears are open to your cry. 

Mv friends, this expression is also to be figuratively 
understood. 13 v tlie orirj^n of hearing, we become fiimi- 
liarly ncquainted with this or that thing; hence, we have 
to understand, bv the ears ascribed to the Lord, nothing 
else than his omniscience, but these are in a special man- 
ner, ascribed to him, partly in regard to the prayer and 
supplication of the pious, and partly in regard to the sins 
of the unpjodlv. In re'j:;ard to the sins of the »inoodly, we 
have to understand by the ears^ that Ood knows theif 
sins; or, as touching their prayer, if it can be called 
such, that his ears are described as being deaf, closed 
and shut, and to si^uifv thereby) as they do not 
pray by faith on the Lord Jesus, nor according to his 



SERMON XT. 



139 



tnost holy will, that it is an abomination to him, and he 
also gives us to understand that his (lispler»sure is direct- 
ed toward them, that he denies them their wishes and 
desires, because they are sinful. But iti rej^ard to the 
prayer and supplication of the piou«:, the oars which are 
figuratively ascribed to the Lord, si{>;nifv, not only that 
he knows all things, and hears all thino;s, but also his 
favors, his affections, his willingness and readiness to 
hear their prayers, and to give unto them what they ask 
for, by faith in the name of Jesus Christ, and accord- 
ing to his most holy will; and these are noticed aso/?en 
ears. 

Experience, my friends, is to us, in this case, a per- 
fect, and an approved witness, and its testimony is 
wholly incontrovertible. If the devout, the pious, turn 
unto God'by prayer and faith, in their distress, in their 
tribulations and temptations, if they call unto him for 
aid, assistance and delivernnce; when he has sufficient- 
ly proved their patience and steadfristness in tribulation 
and sufferings, he sends them never-failing help, and 
delivers them out of all the'r trials. In contending 
against the enemies of their salvation— the devil, the 
world, and their natural depravity, God is always rea- 
dy to assist them, and contends for them, althono;h they 
may not observe his invisible presence. ^'He takes 
hold of the shTeld and buckler, in order to help them; 
he also draws out the spear to defend them a<rainst their 
persecutors; he saith unto their souls, I am ymir snU 
vation,^^ ^^'He brings them out of the horrible pit, 
out of the miry cla}^, and sets their feet upon a rock.^' 
'*When they p3ss throutrh waters, he will be with them; 
and through the rivers, they shall not overflow them; 
when they walk through the fire, they shall not be burn- 
ed, neither shall the flame kindle upon them.^^ *'He 
will redeem them from the hands of the wicked.'^ 
*^He will deliver them from the snare of the fowler,'* 
jmd with him they will overcome the wicked one, the 
World, their own flesh and blood; they will conquor 
and gain the victory by his grace and assistance. If 
they have committed any sin, hy reason of the weak- 
ness of the flesh; if they have fallen into this or that 
flin^ if they call and cry unto him, if they acknowledge . 



SERMON XI. 



and confess their faults, and are penitent, he v/Ill lift 
his reconciled countenance upon them in grace, and 
suffer thein to hear the acceptable words, ^4 have par- 
doned; be'of good cheer my son; niy daughter thy sins 
be forgiven thee. 2 Sam. xii. Matt. ix. 

APPLICATION. 

And now, rny friends, judge ye whether this is not 
one of the most urgent motives, that the man, accord- 
ing to God's own heart, could avail hirr^self of, parii- 
culariy to encourage the pious, to cultivate the (iiia! fear 
of God; judge, wiiether we have not reason, and VvljCther 
for our own sakes, we are not bound to discharge all the 
duties of godliness with diligence. I am certain that 
your own hearts, yea^ your consciences will admit it, 
without the least contradiction. It is, indeed, a sad 
consequence of sin, that we are subjected, to innume- 
rable adversities, that this or that brother, has to suffer 
innumerable tribulations and calamities; and how un- 
happy are we in such cases, if the eyes of the Lord 
are not, in a special manner, upon us, if we have not 
yet, by the grace of God, come out of the kingdom of 
darkness, into the kingdom of light; but yet rem.ain in 
our natural depravity. Oh! whence can v/e, then,', 
have comifort! Who will bear our cross with us? Who 
will help, and deliver us, out of our afflictions? But 
happy are we, if w^e have, as the justified, by the blood 
of Jesus, God always before our eyes; fear/izm filially j 
and live and act according to his most holy will; if our 
sufferings are ever so great, let tliem be innumerable, 
in all these, we can be of good cheer and comfort; be- 
cause he w^ho has laid these things upon us, helps us to 
bear them; he assists us; he strengthens us; when we 
cry and call upon him^ he will incline his ears unto our 
prayers, and will deliver us out of all our distresses; 
whereas, if w^e do evil, he will turn away his counte- 
nance from us; his ears will be stopped to our prayers, 
and will surely afford us no audience. Should not this 
induce us to keep our tongue from speaking evil, and 
our lips from uttering falsehood? Should we not there- 
by be constrained to cease doing evil; and learn to dp 



SERMON XI. 



141 



well — to seek peace, and follow it? By all means! my 
friends, by all means, we should! And it is to be la- 
mented, that it is not the case. Godliness has the *'pro* 
mise of this and the life to come.^^ Those who prac- 
tice true godliness shall never come to want. ''The eyes 
of the Lord are upon the righteous, and his ears are 
open to their prayers.^' As charming as these things 
are, even so few among the children of men, really ad- 
mire them. Here it may be said, ';Help, Lord, for 
the godly man ceaseth; for the faithful fail from among 
the children of men? Many live as though there were 
tio God in heaven, who takes cognizance of their doings, 
even their rising up, and their lying down! Forget- 
ting that God knows all their heaven-daring crimes, 
they evince themselves as deadly enemies to true god- 
liness, and are guilty of all imaginable vice and abomi- 
nations. 

Oh, unthinking mortals! who will sustain the loss? 
Who will have finally to sufier? Surely no one but you 
yourselves; what will you do, when the aflSictions of 
the Lord, lay hold on you? Whither will j'ou look for 
deliverance? None can deliver you but God; but him, 
you have offended unceasingly, knowingly, and pre- 
sumptuously! Against him, you have sinned with an 
uplifted hand; he will consequently, turn away his 
countenance from you; his ear will be deaf, so that you 
will not be heard, you will fall into despair, if you do 
not sincerely repent, and yon will be subjects of misery, 
both in time and for eternity! But, my friends, let this 
be said to your admonition, nay, to the admonition of 
t(S all. Let me entreat you to imbibe and cultivate 
that principle of all virtue, the fear of God I This is the 
beginning of all true godliness. Be thou diligent in the 
pursuit of it! Honor God! Pray to God! Fall down 
before him, and pray unto him without ceasing! Pray 
in faith, and in the name of Jesus, our surety and me- 
diator, that he may in mercy look upon you, that you 
may be plucked out of the pit, of your natural depra- 
vity! That you may sincerely repent and be justified 
by the blood -bought merits of Jesus Christ! Always 
have God, the omniscient God, before yowv eyes, and 
order all your doings accordingly. Remember how 



142 



SERMON xr. 



even an earthly king or prince^ would receive it, if 
you would act disrespectfully toward him, in his pres- 
ence; would you not deserve his severe reprimand, 
and would you not therefore endeavor to act so as ta 
secure his favor? And why will you treat God with 
less respect, than an earthly king or prince? Is he not 
the King of kings and Lord of lords? Is it not he 
that can destroy both soul and body in hell? Therefore, 
fear him filially henceforth, and honor him, with due 
reverence: '*keep your tongue from speaking evil, and 
restrain your lips from speaking falsely: cease to do 
evil: learn to do well: seek peace and follow it: seek 
peace with God and your own consciences. This will 
take place, when you, by true faith in Jesus Christ, are 
justified, and follow true holiness with obediance and 
with zeal; and if you do not let sin reign any more 
over your mortal bodies; if you do not obey it, in the 
lust thereof, but if you yield unto God, as those that 
are alive from the dead, your members as instruments 
of righteousness unto God. Do but consider that you 
will thereby promote your own welfare; for how can 
you otherwise, escape the enemies of )^our salvation; 
whence do you expect, whilst galling under the ills of 
life, comfort, assistance, help and deliverance, if you 
do not repent of your sins, and by faith are not num- 
bered among the children of God? to whom can you 
turn in all your distresses, with confidence in prayer, 
and be assured of your prayer being heard; when 
tribulation shall come in upon you, like a whirl- wind? 

But you who are righteous, you who fear God and 
are devoted to his service; rejoice, and again I say unto 
you rejoice in your happy condition! The eyes of 
the Lord are upon you, and your names are engraven 
in the palms of his hands. He knows your rising up 
and lying down, and all your trials and afflictions; 
you are already, the blessed of the Lord, and he will 
still bless you the more, with all spiritual and heavenly 
blessings. He will protect you against the enemies of 
your salvation. He will help you with might; and 
he will deliver you with a ^^strong arm, and a mighty 
hand," for his ears are open to your cries. But oh^ 
walk worthy of your high calling, so that you mvi/ 



SEBMON XI. 



14S 



continually enjoy the light of his countenance, and be 
enabled, by his grace to discharge all the duties of vir- 
tue, and of the fear of God, and godliness, of which I 
have spoken to you. Follow true holiness; and go on 
from one degree of it to another, and then you will in 
time to come, ^^shine like the brightness of the firma-" 
ment, and like the stars forever and ever, in the king- 
dom of God.'^ Amen. 



SERMON XII. 



ISAIAH^ CHAP. XT. T. 1« 

flb, tvery one that thirstethy come ye to the waters. 

INTRODUCTION, 

The apostle Paul very emphatically ascribes to the 
iiord our God, a peculiar friendship and love to man- 
kind, in which he revealed himself, in an especial man^ 
fier, in the primitive days of the New Testament. Ti- 
tus ii. 11- 

God does not, however, love mankind, as though he 
found something in man, deserving of his love; for by 
nature, we are all in a wretched condition, for we are 
all utterly depraved, and desperately wicked, so that 
we merit nothing but the righteous wrath and indigna- 
tion of God. Hence, by the love of God toward us, we 
are to understand, the eternal purpose of sirace, where- 
by he applies to us all that is calculated to promote the 
salvation of our immortal souls, and make us happy, 
in time and eternity. And by this extraordinary love 
toward hell-deserving sinners, he forcibly exhibits the 
p;reat degree of friendship which is connected with it. 
Friendship, tender and divine friendship, is manifested 
in all God's dealings toward man, inasmuch as he adapts 
them to the very impotencies of the sinner; and friend- 
ship, nay, the most astonishing friendship, is evinced 
in his word whereby he invites man to the enjoyment 
of his saving fellowship. 

God exhibits such a friendship, especially in the 
New Testament, in which, not onl}'^ the most excellent 
benefits of grace and salvation are held forth, out of 
pure love to man, but the most animating language is 
employed to inflame and to awaken the affections of the 
sinner; yea, all the invitations of the gospel are adapt- 



SERMON XIIc 



145 



^ to man's condition, so that the weakest may have 
every doubt, fear, and despondency removed. In the 
economy of the Old Testament, there was also a love 
of God towards mankind, or revealed to his people Is- 
rael; but it was blended with wrath, and hidden in types 
and shadows, and chiefly set forth in promises of what 
should take place in future. The real and actual ap- 
pearance thereof was reserved for the days of the new 
covenant, in which Jesus, the Sun of Righteousness, w^as 
to enlighten the world with his exhilirating beams; when 
the thunders of the law, were changed into the music of 
the harp, and its cw^ses into glad tidings, for indi- 
gent sinners. This was the time when the words of the 
prophecy, contained in our text, were fulfilled; when 
our gracious God, not onl}' revealed his most astonish- 
ing love, to mankind, in offering the stupendous bene- 
fits of grace and salvation; but he also employed the 
most agreeable, the niost acceptable, and most iDcnevo- 
lent language to invite, and effectually move, the sin- 
ner to the acceptance of them. What can be more at- 
tractive.^ What can be more Vv'elcom.e to souls who are 
desirous of salvation, than the invitation, ^'Ho, every 
one that thirsteth, come ye to the waters. 

In order that we may rightly learn the potoer and 
force of this jrieiidly invitation, w^e shall now consi- 
der, 

Division L The persons addressed, and 
II. The duty enjoined on them. 

0 thou, who art the eternal source of love and com- 
passion; thou dearest friend of mankind, God, our Sa- 
viour and Redeemer! teach us to know our duty — what 
we must do, and what we must be, in order to be assu- 
red of th}^ fellowship, and of an interest in the benefits 
of grace and salvation, which thou hast bestowed upon 
us through Jesus Christ! Ameju 

First part. — It cannot be esteemed by us, a matter 
of indifference, my friends, who or what we are, if we 
desire to comfort ourselves with Christ or the benefits 
1 purchased by him. No ! there are certain qualities insep- 

14 



146 



SERMON XIX* 



arable from those, who have an interest in these, and 
who by faith enjoy Christ, and the blessings of his sal- 
vation. None will be allowed to drink out of this foun- 
tain of life, or to drink of the water flowing from this 
spiritual rock, unless they feel their wants, and thirst, 
and desire after it. Therefore the ifAeV,?/?/ are addressed. 

By the phraseology thirsty^ we have to understand 
two things. Firstj Such persons are designed there- 
by, who are destitute of the blessings which satisfy the 
natural desires of the immortal soul. Thus we have to 
understand it, when it is said, Amos viii. 11: **There 
shall thirst for the heariug of the word of the Lord,'^ 
that there was a great want for the word. Secondly^ 
Those are also called thirsty, in whom the Spirit of the 
Lord has excited a strong desire to partake of the bless- 
ings, whereby the spiritual desires of the soul can be 
satisfied. Hence, it is written, ^*My soul thirsteth for 
God, for the living God." Ps. xlii. 2. This has parti- 
cular reference to the last, yet so as to include the first 
aiSections of the soul; and this is therefore presupposed; 
for such, as do not feel their spiritual wants, will not 
earnestly desire to satisfy them; such would be invited 
in vain, because they neither feel their spiritual wants, 
nor have they any desire for help. In short, they are 
such who, having a knowledge of their extreme pover- 
ty, have strong and nrdent desires for Christ, and for 
the benefits of grace and salvation, which he purchased . 
This is, indeed, an appropriate simile to use in order 
most emphatically to describe the condition of souls de- 
sirous of salvation. 

I. Whosoever thirsts, does not only want drink, but 
he is very sensible of his thirst, and frequently sore 
athirst, insomuch that he may be brought near death on 
account of it, as Samson, the celebrated champion in 
Israel was: Judges xv. 18. — And oh! when the sinner's 
heart, though as hard as a rock hy nature, is miclted into 
penitence, then he will learn to know what his poor 
soul is in need of, and that it is deprived of the true and 
eternal good; so that it is, at first, in great distress, fear, 
sorrow and pain, because he sees and feels his danger 
of languishing forever. 

II. But as o<ie who thirsts, has a great desire for drink, 



SERMON XII. 



147 



which in some cases becomes so great, that it exceeds all 
his other desires, and the longer it continues the more 
ardent will it become. So it is with the desire of an 
awakened soul after the benefits of the grace and salva- 
tion of Jesus Christ. His desire is so great, so ardent and 
burning, that all minor desires are swallowed up by it, 
and are united with it, and the longer the Lord delay's 
causing the beams of his grace to rise in the soul, the 
longer it must seek Jesus; the more will the desires be 
inflamed for him. For he that 

III. Thirsts, seeks for means to quench liis thirst. He 
seeks, he calls, and cries so long as there is the least 
hope, .and strength in him. Even so it is, with the de- 
sire of the soul after Jesus, the fountain of life, for its 
salvation. It continues without ceasing to call and to 
cry after Jesus, that he would suffer himself to be found 
—that he would reveal himself to it, v/ith liis grace and 
love, arid quicken and refresh it. ''As the hart pant- 
eth for water,'^ so the soul panteth for God in Christ. 
And if the bridegroom tarry, yet it does not yield its 
hope, but gathers all the strength afforded it of God. 
and seeks the longer, the more zealously, until it finds 
him, and can say, ^-M}^ beloved is mine and I am his.'' 
Cant. ii. 16. 

Now, all these are invited here in the text; all, it is 
said, yeivhoare thirsty. Consequently, none are ex- 
cluded except those who are not yet thirsty, v/ho have 
neither a knowledge, nor are sensible of their spiritual 
wants; who do not desire, and hence, niuch less sensibiv 
evincethe desire that their spiritual indigency may be 
supplied, and that they may be provided, and refreshed 
out of the fulness of the grace of the Lord Jesus Christ. 
Otherwise, every soul, without exception, is here invit- 
ed: they may^ have been ever such great and gross sin- 
ners, and their wants may be ever so great, if they on 
ly learn to know, and sensibly feel, their misery and " 
poverty, and sincerely desire grace and help; here, then, 
is Jesus, who will ease them of the load of their guik! 
here, then, is the water of life, that can cleanse theni 
from their filth; here is a fulness of the most excellent 
benefits that can richly satisfy their wants and suppiv 
their deficiencies. Every one is invited, though they 



148 



SERMON XII. 



be ever so weak, if they are only thirsty; if they know 
and feel their weakness, wants and infirmities, and 
evince a desire to have them removed, by the grace of 
God, and restored by the all-sufficiency and perfection 
of their divine Saviour; for not one of those souls, has 
reason to despair, before God, on account of its wants, 
'^for the Lord is nigh unto all, tliat call upon him, to 
all that call upon him in truth. Ps. cixv, IS. Yea, 
such souls must needs view this invitation as addressed 
to them, because these are the means which God em-- 
ploys to strengthen, comfort and quicken them. Duty 
constrains me to make another particular remark. 
There are persons, as far as we can judge, by thejr eon- 
duct, and fro7ii their actions, that rnay really be account- 
ed as belonging to the spiritually thirsty, who are here 
invited; in so far as they sensibl}^ feel their wants and 
deficiencies, and also haye a strong desire after Jesus^ 
and the benefits of his grace, and who comfort them-' 
selves, in the enjoyment of his grace, although this 
comfort is often mixed with doubts and fears. Yet, 
they hesitate to partake of the visible signs and seals 
of this inward grace — I mean the Lord's supper, be- 
cause they consider themselves too weak, too imperfect, 
and too unworthy. But let such reflect, wliether they 
act up to either their duty or interest, fortrvho are 
they who are invited to come to Jesus? Are they the 
perfect? Are they those who are spiritually satisfied? 
0, no! Such are not to be found in the church militant 
upon earth; but the thirsty are invited, those who are 
poor in spiritual things; who know it aright, and who 
ardently desire to have their v/ants supplied. And to 
what end is the Lord's supper instituted? Does notour 
Saviour say, ^^Do this in remembrance of me?'' To 
his remembrance^ that he came into the world, suffer- 
ed, died, and rose again from the dead, and thereby 
purchased for us those glorious benefits and blessings, 
of which he gives us visible signs and seals, in his ho- 
ly supper, to his remembrance, that we partake of these 
gracious benefits, through him, and in this ordinance 
obtain, also, a visible assurance thereof. Now, since 
such feel their spiritual thirst and wants,asbeingdestitute 
of the benefits of this covenant of grace, and have a 



SERMON" XII. 



149 



strong desire to participate in them, why do they not 
appear, with others who are invited, to be visibly as- 
sured that they have an interest in them. Can they, 
by faith, comfort themselves with a sense of an inter- 
est in Jesus and his blessings? Oh"! why should they 
esteem tliemselves unworthy, of the outward signs and 
seals of his cavenant? Is the sign more precious than 
the thino; signified? Is the bread and wine of the holy 
supper, more holy than the bod}' and blood of Jesus 
Christ, which is thereby represented? Judge what I 
say! Would not a bride, though assured of the aflec- 
tions of the bridegroom, receive the y^iJigalso, which he 
would tender her, on being united, as a token to assure 
her the more firmly, of his love and fidelity? Yes, 
most assuredly she would. Why, then, should a soul 
hesitate to receive the visible seals in the Lord's sup- 
per, of its spiritual espousals, with its heavenly bride- 
groom, if it is united with him by faith? Of a truth, 
the soul that refuses to do this, has not that hearty con- 
fidence and soul-felt love to the heavenly bridegroom, 
which is connected with joy unspeakable and full of 
glory, but has reason to be constantly in fear, dread and 
doubt, and such are without any spiritual assurance of 
salvation, who are guilty of rejecting this friendly invi- 
tation of the Lord Jesus. For wliy should he have in- 
stituted the holy supper, as a visible sign and seal, of a 
union with himself, and of the benefits of his salvation 
and grace, if none are worthy to approach it? It is 
true, we are subject to many deficiencies and frailties, 
and frequently fall into sin, even if we are in a state of 
grace. But there is a wide diflerence between this and 
the reigning sin comniitted by one who is yet in a 
state of nature. This is done presumptuously, but that 
out of weakness and precipitancy; but as soon as we are 
aware of it, we seek repentance, and ever strive against 
sin, and consequently, this sliould not keep us from par- 
taking of the seals of the covenant; but we must there, 
by seek to become more united with Christ, and through 
him, to become strong in the inner man, in order to re- 
sist the enemies of our salvation — Satan, the world, 
and sin, and our flesh and blood. 

Second part,— BiW. it is time friends, that we con- 
id^ 



150 



SERMON xrr. 



sider the duties enjoined on the thirsty, as eommunr- 
cants at the spiritual table of the Lord Jesus Christ; as 
comprised in these ivords, "Hoy come ye unto the 
xcaters,'^^ 

The Holy Ghost is wont in the word of truth, to 
set forth, by the emblem of water, that which promotes 
the happiness of an immortal soul, and which is not to 
be found, but in fellowship with God, who is called 
"-a well of living water. ^\ Jer. ii. 3. And when our 
Saviour offers salvation to all, he promises that he 
would give them living water.^^ John vi. But here 
is represented by water, in a special manner, 1, The 
eternal, and perfect righteousness of Jesus Christ, which 
he purchased by his obedience, suffering, shedding of 
blood and his death, and which is the depth of the sea^ 
into which are cast the sins of penitent and believing 
sinners. It is that clean water, that shall be sprinkled 
upon them, whereby they shall become clean Ez. 
xxxvi. 25. For thus it is written: ^^Oh, that thou hadst 
hearkened to my commandments! Then had thy peace 
been as a river, and thy righteousness, as the waves of 
the sea.^^ Isa. xlviii. 18. And, there, is also represented 
by water, 2. The preaching of the Gospel, in which, and 
by v/hich, the righteousness of Christ is proclaimed 
and offered, accompanied with the gifts and operations 
of the Holy Ghost, which is the ^'water to be poured 
oiit upon the thirsty, and the streams upon the dry 
ground. Isa. xliv. 3.'^ 

The thirsty are invited to this water of salvation. 
Come to the water, all ye thirsty. 

To come, and to believe^ signify the same thing, es- 
pecially when we speak of a coming unto Jesus. Je- 
;si!S himself saith, ^^He that cometh to me, shall never 
lounger; and he that believeth on me, shall never 
thirst. John vi. 35. Even as coming is a moving oi 
the body in a certain way, towards some object, so i^ 
true faith, of such efficacy to the soul, that by virtue oi 
it, it seeks and finds life out of itself, namely, in Chris^ 
Jesus. Even as the place is left where a person was| 
before by coming away, and is exchanged for another.! 
so are faith and conversion at all times, inseparabh 
^connected. Consequently if a person come to the wate- 



SERMON XII. 



151 



of salvation; if he believes with his whole heart, the 
doctrines of the Gospel; and if a person is thereby per- 
suaded, to forsake and cast behind him the unfruitful 
works of darkness, the broken cisterns of self-righte- 
ousness, which hold no water; and to resort to the co- 
pious streams of the righteousness of Christ; and to 
seek cleansing, and satisfaction therein, then the sinner 
comes; and the soul coming thus immediately to Je- 
sus, the fountain of life, is cleansed through him, from 
every sin, and cloathed with his perfect righteousness. 
But as man is again, susceptible of being polluted by 
this or that sin, by which he may perchance be over- 
taken; and, if even this were not the case, still the 
christian, is mare or less imperfect and frail, so that it 
is necessary, for bim to wash and cleanse his garments 
anew^ and m.ake them pure in the blood of the Lamb: 
to come nearer to Jesus, and to be m.ore closely united 
with liim; and to ^^receive out of his fuln-ess, and grace 
for grace. In order to continue in union with Christ, 
and through him, to become more strong, and to have 
repeated assurances of the blessings of his grace, and 
to be strengthened, quickened, and comforted in waring 
against sin, and to be preserved and supported in the 
efficacy of spiritual life; and iittain in this, to a greater 
degree of dexterity : to do this, I say, a soul has to 
seek anew, _to be united with Jesus, by an increase of 
faith, so that the believer may participate with him, in 
a spiritual manner; and hence^ {heo7itivard sig^ns, and 
seals^ are not to be neglected^ but to be used to the 
-strengthening of our faith, and - to the reformation 
and amendment of our lives; for thereby, the true child 
of God, partakes of the spiritually represented, and 
sealed blessings of his covenant, which by the out° 
ward signs and seals of this ordinance, and institution 
of Jesus Christ, are evidently set before us, Who then 
that has a true thirst, for these blessings, should hesi- 
tate to approach, and partake of the blessings of grace, 
and the waters of salvation, which flow from the Lord 
Jesus Christ, as also of the visible signs and seals of this 
inward grace? Every truly thirsty soul is most kind- 
ly and earnestly invited and encouraged; for thus runs 
the invitation, ^^Ho, ever^' one that thirsteth. come ye 
to the waters, 



152 



SERMON Xfl, 



Hoy (well:) this phrase is employed, in part^ to 
give the invitation more emphasis, in order to awaken 
in those, more attention^ who hear it, so that they may 
suffer themselves to be moved thereby, to observe their 
duty, without delay; but, it is also employed to make 
known, that those who are addressed are exposed to aw- 
ful dangers; and that there is a divine and tender com- 
passion manifested to deliver and protect them. For 
such is the compassion of the Lord our God, that he 
will assist the helpless sinner , who knows not how to 
help himself, and therefore most compassionately im- 
parts to him his counsel, in order, that he may the 
more readily be induced to hear and attend to those 
things y IV filch make for his ever last i7ig peace: and so 
desirous is God that this may take place, that every ob- 
stacle is removed, that might hinder a soul, tempted 
with fear and doubt. Whosoever, therefore, sincerely 
thirsts, is most kindly invited to come to the fountain 
of life. These are the properties and dispositions y 
which the Lord Jesus requires in his subjects and guests. 
He describes them as hungering and thirsting after 
righteousness. Matt. v. He invites the thirsty to 
''come and drink.^' John vii. 37. 

He says, ''that he did not come to call the righteous, 
but sinners to repentance. Matt. ix. 13. "That the 
gospel is preached to the poor. Matt. xi. 5. His 
apostles followed his footsteps. They were command- 
ed to invite, ^'the poor^ the cripple , the lame and im- 
potent^^^ Lukexvi. 13 — 21. And in fine, "the spirit 
and the bride say come, and let him who is athirst 
come, — and whosever wilU let him come and take of 
the water of life freely. Rev. xxii. I'J. 

APPLICATION. 

But friends, we have here, an important occasion af- 
forded us, cautiously to examine, ourselves, whether 
we are of the number invited. Where could w€ ex- 
pect to find such persons sooner, than among us, where 
the invitations of the gospel, are so free and powerful? 
Yet, do we not find the very reverse? It is true, the 
Lord has his little flock^oi thirsty souls, among us^ 



153 



for which, may his name be praised, for ever and ever. 
For they my friends, are rny crown, my only comfort. 
And they serve to encourage me, in the arduous charge 
v/hich tlie Lord has imposed upon me, among you. 
But it is deplorable, that there are so few. 

Behold the multitude, and you will be convinced of 
tins? How few are there, who know and feel their 
wants and indigence? How few, who manifest, any 
desire, for the blessings of salvation? How few,, do 
for this purpose, use the means of grace: and particu- 
larly attend to prayer, and calling upon God to fulfil 
his promises. But many there are, w^ho are of the 
decided opinion, that they are rich and increased in 
goods, while as God knows, they are "^poor, miserable, 
wretched, blind, and naked. They live prayerless^ 
consequently without God, and Christ, in the world. 
Although some may evince, at certain times, a desire 
for the blessings of salvation in Christ, yet they are 
perfectly satisfied with this general desire, with these 
general emotions, without doing violence to the king- 
dom of heaven, and contending earnestly for eternal 
Jlfe. Hence/ their common language is, I hope, I hope^ 
to be saved ! 

No wonder that the compassionate, the friendly, the 
gracious invitations of the Lord, are so little regarded ! 

No wonder that many come not, and have no desire 
to come; although they are pressingly invited to ^'Come^ 
for that all things are ready l^^ But oh, consider all of 
you, who are in this condition! Reflect, that you have 
no lot nor part in this momentous concern; in the 
righteousness of Christ, as long as you remain in this 
condition! Consider, that, if you continue in your pres- 
ent state, you will have to eternally perish! Consider 
that if you will not close in with the invitation of the 
gospel, and come to-day^ as spirtually thirsty to this 
fountain of life, that ere you enjoy another occasion, 
you may be eternally excluded, from the kingdom of 
God ! Therefore, do acknowledge the poverty of your 
souls, and flee to the fountain of life I Use the means 
of grace, and call on the compassionate Redeemer, 
without ceasing, that he may have mercy on you! 
Come, as you are^ with all your wretchedness! Only 



154 



SERMON Xlt 



come, contrite and penitent, divested of all self-right- 
eousness! But, come to-day, and delay not till to-mor- 
row, to-morrow it may be too late. ^'To-day! to-day! 
if ye will hear my voice, harden not your hearts.^' 
If you attend to the friendly invitation of the Lord; if 
you come as spiritually thirsty, then the Lord will gra- 
ciously condescend and reveal his glory in you, and 
feast your souls with the bread and water of eternal life! 
Oh; that we might hear the voice of God to-day, that 
the invitation contained in our text, might not be dis- 
regarded by any of us! '^For the Spirit and the bride 
say come; and let him that heareth say come; and 
let him that is athirst come; and whosoever will. let 
him take the water of life freely,'^ Amen. 



SERMON 



XIII. 



ISAIAH, CHAP. Iv. y. 1. --"r -- 

^ind ye that have, no money ^ come and buy^ and eat^ 
yea^ come^ buy wine and milk without money and 
without price, 

INTRODUCTION. 

*^Blessed/' saith the Saviour, ^^are the poor in spirit, 
for their^s is the kingdom of heaven." Matt. v. 3. By 
the poor in spirit, the Saviour understands such souls 
who know and sensibly feel their spiritual wants and 
indigence; their utter impotence and inability to per- 
form any thing good, so as to obtain any worthiness to 
recommend them to God, and therefore, despair of them- 
selves, and deny all their own righteousness, and ap- 
pear as petitioners at the feet of Jesus, to obtain from 
him, and out of the fulness of his all-sufficiency, by 
faith, that which can make them rich, acceptable and 
well pleasing, in the sight of God. 

Those are blessed; and be they ever so humble and 
unworthy in their estimation, or in the eyes of the world; 
or be they ever so poor and forsaken : yet their con- 
dition is the most happy, in which sinful man can be 
placed. Yea, the -more humble, the poorer, the more 
forsaken they feel themselves, the more blessed they 
are, and the nearer they are to the enjoyments of the 
.blessings and benefits of the grace of Jesus and his di- 
vine riches. Yea, they already participate in these 
blessings in this world. 

Who will dare to deny this, when Jesus himself de- 
clares it? For he says expressly, ^Tor theirs is the 
kingdom of heaven." Righteous7iess; the full forgive- 
ness of sin; fellowship with God; the spirit of adop» 



156 



SERMON XIII. 



tion, and life eternal; in a word, every thing that a 
state of grace here, and a state of glory hereafter^ can 
impart, are their^s. They are partakers of it already: 
and if they are not fully assured of this, they need but 
come, they need but boldly stretch out the hand of 
faith, and without the least delay, and with full confi- 
dence, lay hold, and apply to themselves the inexhaust- 
ible riches of their all-sufiicient Saviour. Therefore, 
such souls are kindly and most cordially invited, in or- 
der that they may not be detered by any premature 
fear, or intimidated by the temptations of the fell ene- 
my of their souls, as it is too frequently the case, from 
coming to perfect their happiness. Wherefore they 
are called on in my text, "And ye that have no mo- 
ney, come and buy, and eat; yea, come, buy wine and 
milk, without money and without price. 

In these words ^ you have an infallible ivork before 
you^ whereby you may knoiu^ whether^ and hoiv far 
you may consider yourselves to be partakers of the 
blessings of the grace of Jesus Christy and how 
to be fully assured thereof Let us therefore^ take 
particular notice^ 

Division I. Of the persons addressed; and, 

II. Whereunto they are called and invited. 

First part. — The persons addressed in the text^ in 
which, the blessed Redeemer addresses them himself, 
are they '^who have no money;" ''ye loho have no 
money. 

Money is the means, for which have been exchanged, 
from timeimmemorial, among every nation, possessions, 
and every other necessary of life. Accordingly, it 
is an emblem of such spiritual means, whereby a per- 
son can procure the salvation of his soul, that is, such a 
righteousness, that is acceptable in the sight of Gcd; 
on which account, man is absolved of all his guilt and 
punishment, and can be made meet for his fellowship 
here in time, and in eternity. And as rmDney is an 
indispensable means among men, to procure the neces- 
saries of life; so it is also an emblem of the indispensa- 



SERMON XIII. 



151 



We necessity^ of such a righteousness for man, that can 
enrich him in his soul, and procure him the necessaries 
of spiritual life and joy; whereas in a state of nature, 
he is in a wretched condition. 

Those "who have no money ^^'^ are in a spiritual sense, 
such as have not only come short of the glory of God, 
but are altogether impotent, and cannot do the least, 
to redeem their souls; consequently can acquire no 
right, or title of God, to life and salvation. But since 
this impotency is common to all; since none living is 
righteous before God; since none^'can give any thing, 
to redeem his soul;" Matt. xvi. 26; since all by na- 
ture, are poor, miserable, wretched, blind, naked, and 
bare; we have not only to understand in general, by 
such, those who have no money, and are invited to 
the blessings o^* salvation, and the grace of the Lord 
Jesus Christ; such as are deprived of all righteousness 
acceptable to God, but in particular, such as are humbly 
sensible uf their insufficiency, to help themselves; who 
know the nothingness, of all their ow^i vvorks to please 
God, and hence acknowledge from an inward convic- 
tion, '^We are all as an unclean thing, and all our 
righteousness, are as filthy rags.'^ Isa, Ixiv. 6. Such 
souls wdio act like pennyless beggars, who seek nothing 
of themselves, and in their own strength, but out of 
themselves in and of Jesus, and who do it with zealous 
and unceasing prayer and supplication; who are by no 
means detered on account of their spiritual poverty, 
but who call on the Lord Vv^ith a holy boldness and 
without ceasing, that he would grant themi the righte- 
ousness of Christ, out of mere grace; and who when 
they obtain this, do not ascribe any thing unto them- 
selves, but wholly, and solely, unto the free grace and 
mercy of God in Christ Jesus, 

Such are here invited, and none of this cliaracter has 
reason to let his courage fail on account of his entire 
unworthiness before God: ^"^For the Lord is nigh unto 
all who call upon him, to al-l who call upon him with 
fervency and zeal." Psalm cxlv. 18. It is his work, 
.which he began, in those souls, and he will surely not 
abandon it. For whom he maketh poor, he also maketh 
rich indeed. Yea, they are even on this account, called 

15 



15S 



SERMOK xiir. 



and invited by Jesus. Therefore it is said unto ihetUf 
*^Conie, and buy, and eat; yea, come, buy wine and 
milk without money and without price. Letustherefore^ 
Second part, — Take particular notice of the bless- 
ings of grace, to which they are invited, who have no 
money, and by what metaphors they are represented. 
They are represented: 

I. By wine; and;, 

II. By milk. 

I. Wine is used in scripture, as a very common em- 
blem, of the blessings of grace, of the Lord Jesus 
Christ, Eternal wisdom says, ^'Come, eat of my bread^ 
raid drink of the wine, which I have mingled.'^ Prov. 
ix. 5. Here he makes known to the poor in spirit, to 
the pennyl'ess soul, a full manifestation of the unspeak- 
able love of God in Christ Jesus; as he is perfectly 
satisfied and reconciled through him, with such souls., 
To this belong particularly the full forgiveness of sin, 
and gracious reception into the state of adoption, the 
state of liberty, and of freedom; the admission into the 
full heritage of the kingdom of God — the anticipation 
of a future happiness, in the fruition of glory with 
God — together with all the joyful sensations arising 
out of the communion with God, and the indwelling 
of his Spirit, in such a degree, that they are not only 
thereby comforted, in every temptation, but are also 
refreshed and made glad beyond degree, so that they oc- 
casionally are in such a condition, that, their cup, as it 
w^ere, runneth over. Psalm xxiii. 5. That they be- 
come spiritually drunk, because that which they enjoy 
transcends the human understanding, and hence it is 
said of such in Christ, ^^For I am DRUNK, of love.'' 

But to this wine there is 

II. Milk added. By this also, the blessings of the 
Lord Jesus Christ, are represented in the word of 
God, and especially those which are necessary to the 
increase and spiritual strength of believers. For the apos- 
tle Peter, expressly exhorts, ^^As new-born babes, de- 
sire the sincere milk of the word, that it may grow 



SERMON XIII. 



159 



thereby." I Pet. ii. 2. Milk here sets forth to the 
jDoor in spirit, to the drooping soul, such operations of 
the grace, of the Holy Ghost, whereby the xindeV' 
standing is endowed with more knowledge, and the 
tmll is represented with more power unto holiness, in 
which alone consists, the growth in a spiritual life. 
By wine^ as already remarked, is represented that 
which refreshes, and by milk, that which strengthens 
them. It is for this reason that wijie and milk — these 
refreshing and strengthening blessings of the grace 
of Christ Jesus, are connected; because the sinner 
stands in need of both, desires both, and longs for 
both from the Lord. For the more the Lord refreshes 
souls, the more strength they desire in order to bring 
him offerings of gratitude; whence it is also evident, 
that not only the most glorious benefits of grace, are 
represented; but also disposed of in such a manner, 
as to be adapted to the exigencies of each; whether 
they be such, as have enjoyed grace for along timoj or 
have just entered into a state of peace with God, or are 
about entering; whether they be weak children in 
Christ, or courageous youths, or disciplined fathers in 
Christ; each can find what is necessary for him. Ther 
are all called, to ''Come here, buy and eat; come here, 
and buy without money and v/ithout price." Three 
things are however required of such: 

I. To come, 

n. To buy. 

IIL To eat. 

First. They are invited to co7ne. This is a verv 
common emblem, used in holy w^rit, by which ilie 
Holy Ghost represents faith; as the Saviour himself 
teacheth, when he saith, ^'He that cometh to me, shall 
never hunger: and he that believeth on me shall never 
thrist." John vi. 35. The Spirit of God uses the same 
phraseology in the words immediately precedin 2 the 
passage just quoted, when he invited the thirstv, bv 
the mouth of the prophet^ "Come to the xcaterf' by 



160 



SERMOK XIII. 



which we are to understand, not only the refuge^ which 
believers seek in Jesus, but also conversion, from its 
beginning. But, here in the text, by comings such a 
progress of faith is represented by which a soul advan- 
ces to a fuller enjoyment of all the benefits of the 
righteousness of Christ, after which, it had been thirst- 
ing, seeking by faith to enjoy in Jesus. The spiritual- 
ly poor and indigent souls come,m a spiritual manner, 
to partake of ivine; inasmuch as they appropriate to 
themselves, by faith in Christ, tlie forgiveness of their 
sins, and justification of the'r souls, and by their 
right of adoption, they approach the throne of grace," 
wilii freedom where they become more and more fami- 
]"ar with their covenant God, as reconciled to them in 
Christ Jesus. They come particularly, to partake of 
milkj inasmuch as the}/ seek by faith, every thing 
needful to strengthen and to increase them in all the 
powers of the inner-man; and to this end they use 
every means of grace, in order to be better qualified 
and prepared for the praise of the glorious grace of 
God. But if v/e desire to attain our end, by comings 
we must also, 

Secondly. — Bu}^ To purchase, is to tender a certain 
price, in order to make the object of our desire our 
own. A figure, frequently used, to express the man- 
ner and way in vvhich souls, desirous of salvation, be- 
come partakers of the blessings of grace; but as the 
poor in spirit are here described, as Vv^ithout money, it 
naturally follows that we have not to understand this 
language literally. Not as though they had any thing 
of themselves to give unto God, as a price^ for the 
blessings which they expect of him. But to ii/?/, here, 
requires this. Such souls, as the case of their spiritual 
poverty, and pennyless condition brings this with it, 
must be sensibly convinced, that they have not those 
blessings of themselves, but have to seek for them out 
of themselves; and though they have nothing; to give 
as a price to God, for them, still they have som.ething 
which they may venture to part with, and must spare. 
They must deny themselves and every other creature. 
They must be willing to suffer, the ''loss of all things, 
and count them but as dung, that they may win Christ,' * 



SERMON XIII. 



161 



Phil. iii. 8. And although they, of themselves, have not 
the price to offer for themselves; still they have pre- 
viously to receive it, at the hand of Christ, which they 
afterwards bring unto God: I mean the perfect righte- 
ousness of Christ, which they lay hold of, by faith, 
and is accounted unto them as righteousness of God; 
and which they present to God as price, and 
through which, all the other blessings of grace, w^hich 
Christ purchased, are made their own. Thus they 
come to eat. We naturally, see man provide himself 
with food, and he prepares it, that he may afterwards, 
actually by eating, partake thereof, and taste its pleas- 
ant flavor, and be strengthened thereby. And thus it is 
with those who are spiritually poor and impoverished . 
They have by true and living faith, to appropriate 
to themselves the blessings of salvation and grace; in 
relation to which, they are admonished, ''Eat, 0 friends; 
drink, yea, drink abundantly.'^ Cant. v. 1. ''Come, 
eat of my bread, and drink of the wine which I have 
mingled. Prov. ix. o. "That they may taste and 
see that the Lord is good.'' Psalm xxxiv. 7. ''That 
they may experience, that his fruit is sweet to the 
taste." Cant. ii. 3. That they may be satisfied and 
strengthened. In which exercise, faith increases, un- 
til it ends in a full fruition. 

But as this of itself, appears to be so very extraordi- 
nary, that souls who are without money, should come 
to buy, such 2;lorious riches of grace; and the Spirit of 
God, foreseeing that there w^ould be some among the 
destitute, who might imagine that something more 
were necessary to be brought to God, than the righte- 
ousness of Christ, he has expressly shown, that no such 
buying is intented here, in which self is to constitute 
any part. "Com.e," it is written, "come, and buy 
without money and without price. 

It is repeated the third time, comey in order to shovr 
that it wdiolly depends upon faith, to direct those to 
this treasure, who depend yet upon self, in ever such 
a small degree; that they continue no longer depend- 
ent on self, or at such broken cristerns; but come 
without delay, to the true fountain, to buy and to take^^ 
without money y and without price, 

15^ 



162 



SERMON Xlir. 



Without money. By rejecting and casting behind 
all self-righteousness, all, even the most subtile de» 
pendence on self. For the soul cannot become a parta- 
ker of the blessings of grace and salvation at the hands 
of Jesus, until it humbles itself, until it denies itself 
wholly, until it divests itself of trust to the creator, and 
seeks v^^ithout price, or as it is otherwise said, seeks 
these blessings out of grace. For they are to every be- 
liever, nothing else than a free gift of the grace of God, 
in Christ Jesus; and the Lord will only grant them 
unto the penitent sinner in this way. Here man needs 
to bring nothing at all with him, but go with a sense of 
his poverty, and nakedness to Jesus, and la^^ hold of 
his righteousness— of his precious merits by faith, and 
therewith approach boldly, into the presence of the 
Father, and he shall become a partaker of every bless- 
ing of grace and salvation, and that without price, — out 
0^^ free grace, "For in Christ Jesus, we have redemp- 
tion through his blood, even the forgiveness of sinSj, 
according to the riches of his grace. Eph. i. 7. 

APPLICATION. 

Is not this, my friends, a glorious invitation? and 
are not these glorious blessings and favors which are 
liere exhibited to all those invited, and which are pro- 
mised to be given to them, without delay, if they but 
come? And have we not here a glorious occasion to 
examine ourselves, whether we are of the number in- 
vited, and consequently we have a right to comfort 
civrselves with the assurance of the offered blessings of 
salvation and grace? Yea, it is this, my dear hearers, 
on which it now especially depends. What would it 
avail us, vv-ere we to tell of ever so great and glorious 
things, of the kingdom of God, if we Vv^ere not to lay 
it to each one's heart and conscience, by the grace of 
God, so that each may receive his portion in due season? 

We could wish you first, therefore, to consider well 
whether you are in sincerity, of those who are'spiritual- 
ly poor, and without money? But alas! your own con- 
science will tell you. that the number of such among 
us, is but very small^ to prove which, would be but an 



SERMON Xin. 



163 



easy task. True, we find some that are poor and with- 
out money, in the world. But among that large num^ 
ber of poor and wretched, there are but few who know 
and feel their spiritual poverty. The vain imagination 
of their supposed good condition, is common to the 
rich and poor. Though they confess themselves poor 
sinners, yet they imagine their riches, to be so great, 
that heaven cannot fail them, -in their dying hour; and 
thus they are manifestly captivated and puffed up, by 
works of seif-righteousness. For example, one flat- 
ters himself, that he yet observes some of the out- 
ward duties of the service of God — the other, that he 
gives much alms — the third, that he has no evil heart — 
the fourth, that he is not as bad as others are. But it is 
the most perilous with those who are intent on hearing 
much preaching; never to neglect the holy supper; to 
read the scriptures at home; to avoid evil company; but 
still withal to have an unchanged heart, as they are 
certainly among those who seek to please God, by such 
things as crying, ^^Lord, Lord! and yet do not the 
will of the Father who is in heaven.^' These are 
among such, who know that they have no rnoiiey, but 
this conviction is without power, and they frequently 
avail themselves, of this as an excuse. Their poverty 
does not press them, for they feel it not. They do not 
sincerely desire the blessings of salvation, and their 
condition is thus the more perilous. 

No w^onder, that the invitation to these precious bles- 
sings of salvation and grace, and the operations of the 
Spirit of God within, and the preaching of the gospel 
without, are not more regarded, or have so little access 
to your hearts! The ivine of grace ^ and the milk of 
the gospel, are not relished as long as your taste is viti- 
ated by the unclean sinks of sensuality, and the things 
of this world, into which, many are so deeply sunk that 
they do not even think of spiritual blessings, much less 
feel any sincere desire after them. Ttiey are sufficient- 
ly acute to judge of the things of this world. They 
are not ignorant of the best quality of eatables, of laine, 
and whatever is palatable, who make their belly their 
God, and fatten themselves for the great day of slaugh- 
ter. But do we inquire, concerning the milk of the 



164 



SERMON Xlli. 



gospel, and the wine of the grace of the New Testa- 
ment? We find there is nothing but utter blindness 
and ignorance about those things. In addition to this, 
there is a natural hatred and aversion to the way by which 
alone we can attain to the enjoyment of the blessings of 
the salvation of Jesus. Is it not true, that you wish 
that God would come to you with them? But are you 
so much concerned, as to rise and to seek the Lord, and 
to come unto him? You scarcely deem it worthy of 
your attention, to attend the courts of the Lord* Some 
attend occasionally, but only from habits, and in this 
frame of mind approach the table of the Lord, where 
the outward signs and seals of heavenly blessings, are 
dispensed. But is the Lord there, to be fr>und, where 
nothing but the body appears? where the heart, the af- 
fections and desires of tiie soul are not present? where 
the greater part who attend, if they were asked, could 
not give the reason why they come? At least the mo- 
tive is wanting to purchase those blessings which are to 
strengthen the soul. Little is ventured for the king- 
dom of heaven's sake. The works of this world, are 
not relinquished, for the fulnessof the bread in the house 
of the heavenly Father. The world and sin are not 
renounced, in order to become a guest of the Lord, 
The lusts of the flesh are not crucified for Christ's sake. 
Nor a single human favor, a single sinful association or 
self-interest, is denied for Christ's sake. They who 
have a desire for this spiritual provision, spoil it with 
the leaven of the Pharisees. They depend on their 
external honesty and form of godliness, and are displeas- 
ed if convinced otherwise. They are not aware, that their 
own, even their best works want condemnation. And 
thus the invitation to the blessings of salvation and 
grace, are fruitless and without success. 

My friends, judge yourselves — is not this the true 
condition, in which the greater part of you are? But 
how will you thus stand in the day of wrath— a day on 
which neither silver nor gold, will redeem? Where 
will you appear, if even those who can say, Lord have 
we not prophesied in thy name; have we not cast out 
devils in thy name? must hear, ^'Depart from me, I 
have never known youf depart ye workers of iniquity.'^ 



SERMOX XIIT. 165 

What will be more miserable than your awful disap- 
pointment after having vainly hoped, you find that all 
your brightest expectations were but dreams? 

How much, 0 how much, better would you do, to 
close in with the right way ! The first thing to be done 
here is; you must seek, by the grace of God, to obtain 
a sensible knowledge of your wants and deficiencies; of 
your helplessness and your desert of heli; and you 
must therefore begin to pray to the Lord uiiceasingly. 
For he that has but a mite to pay God v^-ith; he that 
imagines to be good in this or that respect, before God; 
is yet far from the ransom money, of Jesus Christ. Do 
you now see your poverty? — ca.-t yourselves at the foot 
of the Cross. The less you can lielp yourselves, the 
more eLirnesily cry unto God for help. If }'ou now ieel 
that there is no ransom in any creature, to redeem your 
^ouls; let this, then, teacli you to deny yourselves, with 

ery other creature, and seek every thing by the grace 

God in Christ Jesus. 

You who have such a view — such a sense of your 
wants, and are therefore faint-hearted, be assured that 
this is a glorious condition. If you come, and even 
bring nothing but your filthy rags, vrounds, stripes and 
putrifyincr sores before God, still with Jesus, there 
are blessLigs. for such as have no monev, these are con- 
sequentl}', also, for you. The Lord does not let us feel 
our poverty in vain; this makes us meet for the inheri- 
tance of the saints in light: the Lord desires such to 
comie to him, that he may replenish them. None, that 
are truly poor and pennyless, need despair or be dis- 
mayed; the debt may be ever so great: the heart ever 
so abominable; the grace ever so long disposed I \ ou 
are all invited. The Lord is waiting for you, only 
comio! come, desirous of salvation, to the throne of 
grace, with unceasing prayer and supplication, until 
Jesus reveals himself unto you. Come without delay 
— com^e immediately — avail yourselves of the present 
opportunity. You shall want nothing: for you do not 
come to a consuming fire, but unto a merciful God; to 
God, whose heart is broken for Ephraim's sake, that he 
must have mercy on him. But listen to some hindran- 
ces, that have prevented many, and perhaps even some 



166 



SERMON XIII* 



of you to the present period, that they may be removed. 
The lethargy of the heart, is an hindrance, to buy all 
these things. For Satan is very busy to place every 
kind of hindrances in the way of a convicted soul. 
Here there is frequently a secret desire, or a friend, 
whom we wish not willingly to displease, or some oth- 
er hindrance in our calling and outward circumstances. 
But what do we lose? Nothing! nothing! But we 
are much gainers! Wine to refresh, and milk to 
strengthen! What is yet v/anting? Should not this 
remove every doubt, and make us willing to forsake 
all, for Jesus? But it sometimes happens that the weak 
in faith frequently are shunned on account of their po- 
verty, and wish not to appear thus naked before the 
Lord. This root of unbelief, and the works of self- 
righteousness, are for a longtime concealed in the heart. 
But why is it always without money and w^ithout price, 
or out of grace? Is not this the invitation, that we 
shall buy without money and without price? None 
have a better right to come^ and to buy^ than those who 
feel themselves poor and unworthy. 

Well, then, my dear friends, come with all freedom! 
Oome, by all means, to the fountain of the righteous- 
ness of Christ, and cast all your sins into it. And if 
3^ou have found it, be encouraged to enter still more 
closely into the fruition of the blessings of grace of 
your all-sufficient Saviour. Let your whole life be a 
continued coming unto the Lord. Come to receive 
new grace. Desire not only vjine to refresh^ but also 
milk to strengthen you. Let us strive after holiness, 
for new strength to deny ourselves the more, and to 
glorify God; to increase our comfort and spiritual 
joy. And those who thus come to the Lord, will meet 
with all the fat and pleasant things of his house. And 
thus we shall advance from strength to strength, from 
power to power, till we finally meet God in Zion^ 
Amen. 



SERMON XIV. 



J0H1S-, CHAP, vlii, y, 36. 

If the Son therefore shall make you free^ ye shall be 
free indeed. 

INTRODUCTION, 

There is nothing more excellent, in the whole worlds 
than liberty^ if properly used, and rightly applied. On 
the contrary, there is nothing more degrading and des- 
picable, than to suffer the fetters of slavery. A nation, 
whose king or prince has an uncontrolled power and do- 
minion over the lives d^ndi property of his subjects^ and 
who is an ill-disposed king or prince, such a nation is 
the most miserable under the sun, and is not able to say, 
that any thing is its own. But a nation, whose king or 
prince has indeed a royal power and dominion, but with 
such limitations, by absolute laws, that he has to use 
those powers to their weal and interest; and not to use 
them to the detriment and hurt thereof: such a nation, 
is a happy nation. Mankind know how to appreciate 
such liberty; and at no time more than when it is infrin- 
ged, and there is danger of losing it; immediately, eve- 
ry thing is in commotion. Then all solemnly pledge 
themselves to each other. Every means is resorted to, 
to preserve liberty, and all must be sacrificed in support 
of liberty. And it is by no means unlawful, and blame- 
worthy, that a nation strives to maintain its liberty, 
which it may have enjoyed from the beginning, and at 
all times; if it is done by force, yet orderly, and with 
a becoming christian decorum, and not sooner than ne- 
cessity requires. But this subject deserves the follow- 
ing remark: What does it avail an individual, or w^hat 
advantage has he, if he is bodily free, but if in relation 



168 



SERMON XIV. 



to the soul is in the greatest bondage? Who, indeed^ 
would not rather be a slave according to the body, and 
free in regard to the soul, than to have the soul enslaved 
and the body free? For the bondage of the body will 
only extend to the grave, but the bondage of the soul 
endureth forever, if we are not set free in time. But, 
alas, this is little thought of, as each may readily be 
convinced of this, of himself. Yea, this is something that 
sounds strangely to the ears of the worldling. But, in- 
deed, this is the deplorable truth, and it defends on no 
great effort, to place this subject in its true light, by the 
introduction to it afforded in the text: ''If the Son 
therefore shall make you free, ye are free indeed;'' as 
these words afford us an excellent opportunity to con- 
template 

Division I. In what the true liberty of a soul con- 
sists; and, * • 

11. How this is obtained; nay, the only way in which 
it may be obtained. 

First part, — My brethren, if the richest, the most 
noble, and according to the opinion of the world, even 
the greatest, the most mighty sovereign or monarch 
of this world, is yet in a state of nature, he is with all 
his temporal liberty, with his power and highness, 
a miserable slave and servant, as to his immortal souL 
For by nature, all mankind, are without any, even the 
least degree of difference, under the bondage, and in 
the slavish servitude of Satan^ of sin^ and of the 
world. The worlds with the things thereof; with its 
customs, manners and usages, governs so illimitedly, 
the natural man, that it requires to all its dictates and 
maxim.s, a conformity, and is desirous of being honored 
as a god; and according to which, the carnal minded, 
strives to conform as to its custom either in some part, 
or in the whole thereof; hence, says the apostle, "Who- 
soever therefore, will be a friend of the world, is an 
enemy to God.^^ James vi. 4. Sin holds natural men, 
as tributary servants, and the longer man lives unto sin, 
the more power and dominion it has over him, and ul- 



SiERHON XIV. 



169 



limately is treated worse by sin, than the vilest slave. 
Of this bondage of sin, Paul makes mention. Rom. vi. 
17 — 20. And whence is all this, but from the lament- 
able fall of man; since man has departed from God, 
and surrendered himself unto Satan, and his service^ 
^•who is the spirit, that now worketh in the children of 
disobedience.^^ Eph. ii. 2. And therefore, we as natu- 
ral men, are under the curse of the , law, and under 
eternal condemnation; and consequently, we are not 
only in a servile bondage, but we may also expect ser- 
vile punishment. For the power and dominion which 
these tyrannical lords, Satan, sin, and the worid^ exercise 
over us, who are in a state of nature, are so great, that 
they suffer us not to exercise any will of our own, 
much , less, leave us any power and ability to do that 
which God and the salvation of our souls require. And 
therefore a mighty hand — a supernatural power, is re- 
quired, 'Ho work in us, both to will and to do.^^ Phil, 
ii. 13. 

From this a person may be delivered by virtue of 
true repentance, and a living faith in Jesus Christ. For 
instance, you may have come out of the kingdom, out 
of the bondage, out of the service of, Satan, sin, and 
the world, by grace; you may be reconciled unto God, 
and have received the forgiveness of sin; i{ou may 
be accounted free from the cu7^se of the laiOj if you by 
faith lay hold of the righteousness of Christ; yoic 
may consider yourself, an actual heir of salvation in 
Christ Jesus, instead of lying under condemnation; 
and yet you may not have pressed through into the 
spirit of liberty. Therefore, give ear to the following 
remarks, which will make this plain to you: A soul that 
does not stand in perfect liberty, can, according to my 
opinion, easily know it by the light of the Spirit; inas- 
much as notwithstanding all the grace which it has re- 
ceived, since its first awakening and illumination, it is 
yet living constantly in a secret and servile fear of 
God; and therefore, it enjoys not that free and filial 
access to God in prayer; although it may, sometimes 
resolve to use this liberty; but immediately the con- 
trary is manifested, as it finds itself much straigthened 
in prayer. In love to God and his fellovv-men, such a 

16 



170 



SERMOK XIV* 



soul is also circumscribed, and, as it were, selfish. Itn 
conversation, its intercourse, and its dealings, all exhibit 
limits, which it has set for itself. It is in part as it 
were, under the gospel, but still more under the law. 
It is wholly engaged with the law; and hence seems to 
make it a matter of conscience, concerning a fly, and 
frequently swallows a camel; which disposition never 
can afford it inward peace and joy. It seeks before 
it is actually justified, its sanetification, by a close ob- 
servance of the law, in Christ Jesus. Whereas it ought 
only to aspire to it in Christ Jesus, through the gospel. 
It is therefore, bound up to all the legal ceremonies^ 
as something essential. And when the transgressions 
of the law present themselves; then hell again, as it 
were, lays hold on the soul, until, if I may so express 
myself, the law is again destroyed by the law. Not- 
withstanding such a soul may, in the beginning, have 
gone out, in part or nearly altogether, from the service of 
Satan, of sin, and of the world, still it is in a great 
degree filled with anxious concern, on account of the 
enemies of salvation, in having to fear them servilely, 
and backslides from its past religious attainments, 
when a proper opportunity is afforded for the enemy 
of salvation to present to it his fiery temptation. And 
why? Because, the head of the old serpent is not fully 
bruised, by Jesus, in the soul; because, that although 
sin has lost its dominion in part, and may be in a 
goodly degree conquered, but not wholly; and because, 
that the world has yet too much influence, upon such 
a soul, inclining it, by some means or other, to conform 
to the usages thereof, in some points that are not law- 
ful. In short, the understanding, the will and other 
affections and actions are all deprived of what may be 
considered perfect libertj^ 

But where there is perfect liberty of the soul, there 
is quite a different state of things, both as to the inter- 
nal, and the external exercises of the believer. There 
_ Satan's, that old serpent's head is bruised in that soul, 
through the grace of Christ Jesus; or to speak more 
plainl}^, his power on that soul is so destroyed by 
Christ, that he can do nothing essential, to the injury 
cr prostration of such a soul: except it gives him the 



SERMON XIV. 



171 



weapons into his own hand. For he is made as impo- 
tent and helpless, as an helpless infant. Sin will be 
subju<rated, for it is made like unto a malefactor who is 
bound in prison. It would fainly break forth in its 
affections and desires; it makes many an effort, and 
frequently causes some tumult. But it can never at- 
tain to any reigning power, before it is discovered in its 
Satanic knavery. The world is also, under the feet, of 
a liberated christian. He is free from it, and uncon- 
cerned about its praise or reviling. He indeed lives 
in the world, and uses it as much as others, without 
abasing it; but his chief walk and thoughts are in heaven. 
He lives as a child in the house, and in communion 
with his Heavenly Father, without servilely fearing 
him. With perfect freedom he approaches God, in 
prayer. He has continual access to the throne of grace. 
With an open heart, with enlarged desires he does not 
only remember his own wants, but the wants of the 
whole human family. He makes no difference between 
Jew and Gentile; — between circumcision and uncir- 
eumcision, but only looks upon the new creature. His — - 
conversation, his life, his deportment all testify, of a 
becoming freedom and an uncircumscribed state of af- 
fections. You find no legal formality about him. The 
law written in the heart, is indeed the only rule and 
standard of all his doino;s external or internal. But he 
seeks nothing, nor does he find any thing therein. Je- 
sus alone, is his righteousness and strength, his sancti- 
fication, his all that he knows to bring before God. 
Therefore he has constant peace and happiness within 
him. For if here or there he digresses, he still finds 
himself in the city of refuge, the wounds of Jesus, and 
also in a continued reconciliation with God. He does, 
therefore, nothing any more by compulsion, but volun- 
tarily; he is no longer bound to elementary, external, 
and visible things, but he observes all things out of love 
to Jesus; but he is therefore the more constant therein. 
He is not engaged with matters; he is not bound by 
this or that non-essential; but his spirit is elevated 
above all this, to things that are real, which are in 
Christ Jesus, In a word, there is freedom in the un- 
derstanding, in the will^ and in all the other affections 



112 



SSRMON XIT. 



of the mind within, as well as in.outward actions and 
doings. This is a brief and imperfect representation 
of a christian set at liberty; which is the ground of his 
happiness in Christ Jesus upon earth. 

Here some one might object and say, In this way 
Christianity would be made to be libertinism. In this 
manner, under this pretext of christian liberty, man» 
kind could separate and withdraw themselves from eve- 
ry good regulation and outward observances. In this 
way, one might speak and do as he pleases. But no — 
this is by no means the liberty of the gospel; for it has 
by all means its bounds, vvhich dare not and cannot be 
transcended. And in such a manner it is not to be called 
liberty, but it is much more to be called gross audacity; 
where this liberty is used for an occasion af malice^ 
contumacy, and all manner of selfishness. And, in gen- 
eral, none are free, except the Son make them free. 

Second part. — The Son af God, Jesas Christ, oup 
blessed Redeemer, is therefore the true and the only 
author of this blessed condition of tlie soul, and the true 
and legitimate liberty of the gospel in the same. He 
alone it is, that causes or bring<^th forth this liberty 
through his Spirit, by the power of his gospel, and the 
living word preached. Therefore, saith Paul, "Now 
the Lord is that Spirit; and where the Spirit of the 
Lord is, there is liberty." 2 Cor. iii. 17. This plainly 
-teacheth, that the Holy Ghost, through him, Jesus him- 
self, by virtue of faith, dwells in the soul, erects his 
throne, must rule and govern alone therein, for the sou! 
to know itself to be in perfect liberty . For he alone it 
is, who, like he called forth Lazarus, with a mighty, 
^^Arise, come forth'^ soul from thy prison, out of that cir- 
cumcribed state of things, must call forth the soul and 
release it from the bonds with which it has hitherto 
been shackled; that the soul ma}^ walk in perfect liber- 
ty before him, and increase in grace; for this can never 
take place before. 

But whom the Son thus makes free is free indeed. It 
is not a self-created liberty, imaginary, acquired or bor- 
rowed from other men, it is something real, actual^, 
deeply grounded in the soaU and of constant duration,^ 



SERMOK XIV. 



173 



Men may oftentimes place themselves in this or thaf 
way, into the liberty of the children of God. But as- 
suredly this is not of long continuance. They soon 
betray and cast themselves out, of their own accord. 
But the liberty into which Christ leads a soul, endureth 
forever. 

Whom the Son makes free, he is free indeed. Not 
only half, not only in this or that point, but wholly and 
in all points. Men may ever advance thus far, that 
they may be in some points nearly like unto the libe- 
rated of the Lord; yea^ be like unto them. But in otli- 
er points they betray their circtim.scribedness. But 
the liberty into which Jesus leads the soul, is not a half 
but a perfect liberty, which it has as a peculiar mark, 
whereby it can only be known. 

Whom the Son makes free, he is free indeed. It is 
not libertinism, nor a false liberty, that one should be 
allowed to think, ta speak and to do what he pleases; 
that one should make it a cloak to cover false notions, 
or make it conversion. No — this is not liberty, but 
audacity, impudence and selfishness. The liberty into 
which Jesus leads the soul has surely its well-directed 
bounds. With it, and in it, nothing can stand the test, 
but what is in accordance with God, with his word, with 
all his perfect virtues, and with all the good regulations 
of his church. Therefore, Paul admonislies believers, 
^^Take heed that ye use not your liberty for an occasion 
to the flesh. And the apostle Peter says, ''As free, 
and not using your liberty for a cloak of maliciousness.^^ 
A truly free man of the Lord, will avoid all these and 
other evasions, ilifiering from those who are either au- 
dacious, impudent, or who abuse their liberty in some 
way or other. And he especially, in regard to his li- 
berty, condescends to the weak, and will rather yield 
in some particulars his liberty, rather than to become a 
stumbling-block unto them, 1 Cor. viii, 9. A chris- 
tian has to see w^ell to it, that he use the liberty granted 
him, according to the mind of the Lord, and that he 
suffer himself to be led therein, governed and directed, 
by his word and Spirit; or it will be more beautiful to 
him than profitable. He that uses and employs the li- 

16^ 



174 



SERMON XIT. 



berty of the gospel aright, it is> whom the Sonmakes 
free, and who is free indeed. 

APPLICATION. 

Would to God, my friends, we could consider yoo 
all as such, who are made free by the Son. But oh! 
how lamentable it is with many of you! Instead of 
having been partakers of the liberty in Jesus, you are 
still in chains and fetters of sin, and of the flesh. Judge 
yourselves, can they say that they are made free by the 
Son, who have hitherto, been in the service of Satan, 
the world and sin, in spite of all the exhortations of God 
and of his word? No, no; and if they doy it is but an 
imaginary liberty. Can they say that the Son has made 
them free, though they may say that they have been 
awakened; that they are the blessed and liberated of the 
Lord; wha, in their life, conduct, conversation and 
walk, show the very reverse? No, no;: and if they da, 
still this awakening, this blessing is not real, and thus 
their imaginary liberty is not founded on a true founda- 
tion. But, 0 unhappy souls! you who are yet under the 
power and control of Satan, the world and sin. You are 
prisoners of hell; and if you do not shortly submit to the 
sceptre of the kingdom of the Son of God, you will be 
eternally bound by the Prince of Darkness, where deli- 
verance is looked for in vain. Therefore, arise, extricate 
yourselves from the fetters of sin, know your spiritual 
bondage; fall down and swear allegiance to the King of 
KiN(js; call and cry unto him, 0 Lord Jesus! deliver 
me also from the fetters of Satan, of the world and of 
sin. ''Make me a prisoner free, that I may thy bound- 
en be.'^ 

But you who have entered into the liberty of Christ, 
take heed to the inexpressible grace of God in Christ 
Jesus, and never forget the good which the Lord has 
done to your souls. But, use the liberty in which you 
are according to the mind of Christ, and the precepts 
of the gospel. Walk in the (k)nstant discharge of eve- 
r}^ duty toward God and man. Strive to maintain your 
liberty to the end, against all your spiritual enemies, 
- then you will attain to that liberty in the heavens^ 



SERMON XIV. 



175 



where you will be liberated from sin and its consequen- 
ces, as well as from every temptation, of every provo-- 
cation and allurement of the world; where you will en- 
joy in the blessed communion of God and Christ; the 
fulness of peace and of joy at his right hand for ever 
and ever. AmeNo 



SERMOJf XT, 



1 joHX, CHAF^ iv. y. 16. 

God is love, 

INTRODUCTIOK. 

It was a rash expression, which the unfaithful servani 
tittered against his Lord, when he said, ^^Lord, I knew 
thee that thou art a hard man, reaping where thou hast 
not sown, and gathering where thou hast not strewed: 
and [ was afraid, and went and hid thy talent in the 
earth; lo, there thou hast that is thine. Matt. xxv. 24, 
25, The nnatter was briefly thisr There was a certain 
rich lord, travelling into a far country, who divided his 
goods among three servants, that they might trade with 
them during his absence, and then deliver them to him 
with usury, on his return. Unto one of the servants he 
gave five talents; to the other two; and unto the third one. 
When the lord had returned from his journey, and de- 
sired to know of them, how they had traded with his- 
^oods; tFie one who had received five talents, to him 
he not only returned them, but also gave other five ta- 
lents, which he had gained. The other, who had obtain- 
ed two, not only delivered them up to his lord, but he 
gave him also other two, which he had gained; where- 
upon, both vvere commended by their lord, as good and 
faithful servants; and since they had been faithful in 
these few things, he made them rulers over many thing's. 
But it was different with the third, to whom the lord 
had given one talent; who, as soon as he appeared be- 
fore his lord, and being accused by his evil conscience, 
uttered this rash saying, '^Lord, I knew thee that thou 
art a hard man, reaping where thou hast not sown; and 
gathering where thou hast not strewed; and I was afraid. 



SERMON XV. 



177 



and went and hid thy talent in the earth; lo, there thou 
hast that is thine. ^' Hereby he was wont to excuse 
his unfaithfulness; he wanted to justify his idleness, hrs 
neglect, as an indolent servant, of his lord^s goods, 
for his welfare. But the lord pronounced his sen- 
tence, ^'Cast him out into utter darkness, where will 
be weeping and gnashing of teeth. Even as with 
this unworthy servant, so is it, not only with one man, 
but, alas! with many; yea, with the greater part, in re- 
lation to the great blessings, riches and favors of God, 
which God commits unto them bodily, but more espe- 
cially spiritually. If man, if the sinner, if the unwor- 
thy servant does not regard the blessings, riches and 
favors of God; if he neglect the means of grace, and 
slights the day of his salvation; to work out his souPs 
salvation by the aid of the Holy Ghost, heartily and 
sincerely to repent, to believe on Christ, and through 
him to obtain the full forgiveness of sin of God, and 
in a word, to gain Christ with all his riches of grace; 
and he will, from his own conscience, or of others, in 
God^s place be made say, Then shall our God be a 
hard man; then shall he gather where he had not strew- 
ed; then shall he ask more than man is able to comply 
with. Ah! it is said, who will observe all this? Who 
will do all this? Who can, who will stand before a 
righteous and just God? V/ho can endure his burning 
wrath? Lo, it is said, there thou hast that is thine. 

If God is not satisfied with what I do, and what I 
am, I cannot help it: he is quite too hard, he requires 
to much, I am afraid of his anger and his indignation, 
I would rather let all things take their own course. 0^ 
wretched man, how far you may go to ruin? What 
exertions to screen your indolence, negligence, and 
indifference, to cloak your spiritual security. Is God 
a hard and indignant man to you? Does he require 
more from you than you can by his grace accomplish? 
He does when we look upon him and yourself onl}^ 
out of Christ. So is he unto you a jealous, a holy, and 
a just God, and thus you can never render a perfect 
obedience to his most holy will. But remember sinner, 
that Christ has fulfilled all for you on the cross; and 
that God's will, will he done by you, through him, if 



178 



SERMON xr. 



by faith in Christ Jesus, God becomes unto you, a good^ 
gracious, and merciful God^ so that his wrath toward 
you, may be assuaged, and thus God become unto you 
a fountain of pure love. To the praise of God, and of 
our blessed Saviour, I exclaim unto one and all of you, 
in the words of the text: God is love, God is love. 

Let us therefore, in contemplating these words, di- 
rect your attention to the following particulars: 

Division I. The person spoken of. 

IL What is said concerning him. 

Part first, — The person of whom the text speaks^ 
is God: that Most High, perfect Being, who has been 
from all eternity of himself, and who will be from 
everlasting to everlasting. That which he is, one in 
essence, but three in persons, and possessing every 
virtue in the highest and most perfect degree, which 
he must necessarily possess. That God, who is the Crea- 
tor, the preserver,and governor of heaven and earth, and 
of all things thereon, or therein. That God, who to 
reveal his divine perfections and virtues, created man 
after his own image. That God, from whom man de- 
parted, by the deplorable fall, and whom he thereby 
offended; whose judgments he brought upon himself, 
as also exposed himself to his just wrath, and indigna- 
tion. That God, against whom the sinner, in his natural and 
unregenerated state, rages in dire rebellion, and offends 
presumptuously; ao;ainst whom he conducts himself as 
an open enemy; from whom he has grievously wan- 
dered, insomuch that he enjoys no communion with 
him, and accordingly^, has no right, while in this state^ 
to anticipate any thing but banishment from his pres- 
ence and eternal damnatioil. But aniazing condescen- 
sion! Of this God it is said, on the contrary, "He is 
love!^^ 

Second part. — That God is in his very nature love, 
is easily conceived, as it is a self-evident fact, and need 
not to be wondered at. Because, as a most exalted and 
perfect Being, he must, and he really does possess all 
perfections; among others, the perfection or attribute 



SEilMON XV. 179 

of tove^ in the most perfect degree. And moreover, 
if mankind were yet in the state of innocence, in which 
they were created, then it might not be wondered at^ 
that God should love them. But as man by nature, is 
evil, perverse and depraved, and in a state of departure 
from him, he is an object deserving his just anger; 
because God is a God of holiness and justice, as well 
as love, grace, and mercy; and cannot exist without 
these attributes. But he now can, without doing the 
least violence to his unchangeable holiness and justice, 
yet exercise love toward hell-deserving sinners, and 
has hence, provided means, that they may, and can, be 
brought to love him. This is what exhibits the love of 
God to man, as eternal^ never-ending^ incomprehen- 
sible, and unspeakable. It is therefore, an unchangeable 
truth, that God is love, or that in God, there is an ac- 
tual disposition, a cordial desire to promote the happi- 
ness of mankind. According to the different objects 
of the love of God, his divine love, is differently ex- 
pressed. Inasmuch as he exercises love toward us^ 
hell-deserving sinners, without any merit on our part; 
it is called grace. In relation to the deplorable con- 
dition, in which we are by nature, it is called mercy ^ 
And as God thereby confers favors upon us, it is called 
goodness. The love of God to man, in short, consti- 
tutes the source of our salvation, and is as such, an uni- 
versal unfathomable, incom.prehensible, and endlesslove. 
It is the greatest and the most transcendent, exceeding 
all things, extending over all, as it provides for friend 
and enemy; and in short, is the beginning and the end 
of all felicity. But how is God love? This is the im- 
portant question, which we will now more closely ex- 
amine. 

God is love. Of this the whole creation, in general, 
heaven and earth, the sea and all that is therein, bear in- 
controvertible testimony. His love provides for the 
fowl of the air; it clothes the lily of the field; it feeds 
the young raven, that calls upon him; it makes grass to 
grow for the beast of the field; the young lions prowl- 
ing for their prey, are also supplied. Not a sparrow 
can fall to the ground without his will; it directs the 
moon to divide the year; by it the sun knows his set- 



180 



ting; it creates darkness, that it becomes night; by it the 
foxes have holes, and the birds of the air have nests; by 
it the ''stork knows her appointed time, and the turtle, 
the crane and swallow, observe their time of coming." 
In a word, ii is love alone that causes him to "open his 
hand and to satisfy the desire of every living thing," 
Psalm cxlv. 16. 

God is love. Whereof mankind bear witness. And 
first, generally, in temporal things. All things, 0 pri- 
vileged man! All that thou art, that thou hast, or yet 
may est obtain from God, all comes from the unspeaka- 
ble love of God. By it, thou wast wonderfully made 
in the womb; and equally wonderfully wertthou brought 
to the light of tiiis world. It gives thee food and cloth- 
ing, and its superintendence preserves thy breath. By 
it, thou art invisibly clothed,, as well as Adam, thy 
ancestor, and his wile, were visibly clothed.. It mois- 
tens the mountains; it makes the land abound with fruit, 
which it creates; by it, corn and grain grow for thee, 
that thou may est have bread from the earth, that wine 
may cheer thy heart, and oil make thy face to shine, and 
bread to strengthen thee. It givelh tlue health and 
strength, or it visiteth thee, with good and evil, by both 
to draw thee by love. By it, t'lou art permitted to in- 
crease in wealth, or to become ])oor, just as it n)ay seem 
best to it, for thy good. It has numbeied all the hairs 
of thy head; nothing, no, not the least thing befals 
thee, without its will. In short, thou Inst to ascribe 
all to tlie love of God, that tiiou enjoy est here. 

God is love. To this, men bear the most decisive 
and most cordial testimony, especially, in things spiri- 
tual. If God would have dealt with us according to 
our mei'its, and would have recompenced us according 
to our misdoings; if he would have permitted liis holi- 
ness and justice to lay hold of us, we would have all 
been lost, and perished eternally. No creature, no an- 
gel, no man could have ever helped us. But God, who 
saw before hand, that man, and with him, his posterity 
would fall, through the subtlety and seduction of Satan, 
and not being willing that his design, which he had in 
the creation of man, should be frustrated, provided al- 
ready in eternity, before the foundation of the world; 



l'8i 



a^i €XpedieT5t to redeem the poor sinner, by which he 
might be restored to his former state of favor, and to 
his fellowship; yea, made much more happy than before. 
It Was his love, the eternal, gracious love of God to 
men, that provided for thee, Jesus the Son of love, to 
be a Mediator, Saviour and Redeemer, before thou wast 
in existence, or hadst a being, in the eternal counsels of 
God. It was this love which revealed and made him 
known to thee, in the first promise: had him made known 
by the holy patriarchs, and prophecied of by the pro- 
phets, and had him prefigured by sacrifices and ceremo- 
nies, of the law. Yea, it was this eternal and gracious 
love of God, which sent Jesus, the Son of his love, for 
thy sake, in a despised form of a servant, into the world, 
made him subject to the law, exposed to all kinds of 
scorn, mockery, ignominy, contempt, hatred and per- 
secution, and gave him over to the most excruciating 
and painful sulferings; yea, even gave him over to the 
accursed death of the cross. And all this the Saviour, 
Jesus did and suffered, out of unspeakable love toward 
thee. And in this respect, the love of God is a univer- 
sal love, and God is love toward all. The mediatorial 
oflSee, the suretyship, and the precious ransom of Jesus^ 
is of such infinite worth, that you may all be redeem- 
ed and set free thereby, if you lay hold of it, by sincere 
repentance and vital faith. ''For God so loved the 
world that he gave his only begotton Son, that whoso- 
ever believeth on him should not perish, but have ever- 
lasting life. John iii, 16. 

God is love. This is evident, and manifested fur^ 
ther, in the manner and way in which God calls and in- 
vites man, in Christ Jesus, to his fellowship, and is 
operating on his soul, in respect of which, the love of 
God is universal and incomprehensible. Arise, sinner, 
whoever you may be, and say, has the love of God 
not revealed itself to thee in this respect? Has it not 
followed thee from thy infancy? Has it not frequent- 
ly, all the day long, stretched out its hand after thee? 
Didst thou not at least, here and there, feel something 
within thee, that might have given thee occasion to seek 
the grace of God, by repentance and faith, in Christ Je- 
sus? What were, what are crosses, tribulations and 

It 



182 



SERMON XV. 



adversities which befal thee? Why did God lay thee 
on a sick bed? Why has he visited thee with sickness 
and a feeble constitution? Why has he called thy best 
and nearest friends from thy side? Why did he suffer 
thee to sustain loss in this or that temporal good? or 
why has some other misfortune happened thee? What 
is it that disturbs thee inwardly, that is to thee, very 
often as a gnawing worm, that disturbs thee by day and 
by night, so that thou canst not even sleep by night, 
that accuses thee so that thou hast neither peace nor 
rest, that again and again convicts thee of thy misery? 
What is it, 0 sinner, but the eternal compassionate love 
of God ; the Spirit of love, desiring to lead thee to repen- 
tance, and through faith, to bring thee unto Christ? 
What can be greater love than when the Lord commands 
thee saying, ^-Look unto me, and be ye saved, ail theends 
of the earth. Isa. xlv. 22, ^'Return, thou backsliding 
Israel,'^ saith the Lord, ^^and I will not cause mine an- 
ger to fall upon you, for I am merciful/^ saith the Lord, 
*^and I will not keep anger forever. ^^Only acknow- 
ledge thine iniquity, that thou hast transgressed against 
the Lord thy God.'^ Jer. iii. 12, 13. ''As Hive, saith 
the Lord, I have no pleasure in the death of the wick- 
ed; but that the wicked turn from his way and live; turn 
ye, turn ye, from your evil ways, for why will ye die, 
0 house of Israel. Ez. xxxiii. 11. ''How shall I give 
thee up Ephraim? How shall I deliver thee, Israel? 
How shall I make thee as Admah? How shall I set 
thee as Zeboim? Mine heart is turned within me; rhy 
repentings are kindled together. I will not execute the 
fierceness of mine anger; I will not return to destroy Eph- 
raim, for I am God, and not man; the Holy One in the 
midst of Israel.^' Hos. ii. 8, 9. "Turn ye even to me 
with all your heart, and with fasting, and with weeping, 
and with mourning, and rend your hearts, and not your 
garments, and turn unto the Lord your God, for he is 
gracious and merciful, slow to anger, and of great 
kindness.'^ Joel ii. 12, 13. ^'And he that thirsteth, 
saith the Saviour, let him come unto me and drink." 
John vii. 37. "He that cometh unto me, I will in no 
wise cast out." John vi. 37. "I came to seek and to save 
that which was lost" Lukexix. 10. No greater love 



SERMON XV. 



183 



toward hell-deserving sinners can, therefore, be ima- 
gined. 

God is love. Whereof the sinner gives testimony, 
who has been effectually called; has become truly peni- 
tent, truly believing, and fully assured of the forgive- 
ness of his sins, and adopted into the fellowship of 
God, and endowed with the gifts of the Holy Ghost. 
Which itself would merit an entire discourse, if justice 
should be done to this highly interesting subject; but, 
at present, let what has been said sulRce, and let us come 
to an application of this matter. 

APPLICATION. 

God is love, he manifests nothing but grace and mer- 
cy towards hell-deserving sinners in Christ Jesus, the 
Son of his love. Behold, 0 man, how he hast sustain- 
ed and led thee by his endless love. It was this that 
bestowed upon thee, the^ innumerable blessings in things 
temporal, which thou hast enjoyed; but more especially 
was it, through this, that he has crowmed thy life with 
spiritual blessings. Know^est thou not what God re- 
quires? Yea, what thy own eternal welfare requires of 
thee.^ 

Shouldst thou not have suffered thyself to be drawn 
by love? Would it not be easy for thee to lay hold of 
the endless goodness, grace, and mercy, which is af- 
forded thee in love; yea, eagerly, and with both thy 
hands? Shouldst thou not instantly accept the precious 
pledge of eternal love, — Jesus the Son of God, thy Sa- 
viour and thy Redeemer: shouldst thou not long since, 
have embraced him with the arms of faith,— by true 
and sincere repentance, and have applied his merits to 
thyself, in order to be secure from the wrath to come? 
Shouldst thou not, long since, have complied with the 
terms of the gospel, since thou hast been called and in- 
vited in love? 1 speak of those who are not yet united 
to Christ Jesus, by true repentance and living faith. 

Notwithstanding the unspeakable love, of which 
thou, 0 wretched man, has been the partaker; thou art 
still going on in the same course of sin and iniquity, 
in which thou hagt so long continued^ Thou still re- 



1&4 



SERMON Xr. 



fuseth the invitations of God, although he draws thee 
in love! Thou art still in the way of sin, which leads 
to eternal damnation! Thou hatest God and thyself in 
thy heart; yea, thou even hatest thy own salvation ! All 
the goodness, grace, and mercy, which are offered thee, 
hast thou hitherto rejected and despised. Then thou 
hast, if not in wardly, yet with thy conduct, fully made it 
manifest. All the favours thou hast received from 
God, thou hast repayed with a shameful ingratitude, 
and hast rewarded love with hatred; friendship with 
enmity. And indeed thou hast not regarded the great- 
est, the unspeakable favor, — the precious pledge of the 
endless love of Jesus Christ, who manifested so much 
love for you in his suffering on the cross! Him thou 
hast wholly set aside. Thy best friend and lover, — 
God thy Saviour, — thou hast despised, yea, in truth, 
hast thou behaved thyself toward him, as a gainsayer, 
and followed those who are thy enemies! Thou hast 
loved that which hateth thee, and hast hated that 
which loved thee, and notwithstanding thy ungrateful- 
ness^ loves thee still, 0, that this were the happy hour; 
the blessed moment— when thou wouldst be convinced 
in love! Consider, I pray thee, what will be the con- 
sequence, if you wholly reject and utterly despise the 
proffered love! Judgments, temporal, may befal thee, 
and if these will not be effectual, eternal judgments, 
will assuredly overtake thee! Oh, cast thyself today, 
into the arms of eternal love, that thou m^ayest escape 
the wrath to come! Submit to the drawings of heavenly 
love: and let thy heart be melted in warm tears of re- 
pentance, at the feet of thy Saviour, Follow the in- 
w^ard voice, that even now calls, and strives to move 
thee, and come to the source and fountain of love. 
God is love. Think not hard of him, harbor no thoughts 
that he is unmerciful. Let not thy sins, thy hitherto 
manifested enmity, or thy unfaithfulness, keep thee 
away from him. He loves thee in truth, and is waiting 
an opportunity to let thee experience his grace. No, 
bow before him, trusting alone in Jesus, the Son of his 
love, nothing doubting, and thy salvation is certain and 
infallible. God is love: think not that he will be hard 
with you, or that he will require too much from you. 



SERMON XV. 



185 



0, no; his grace will make thy journey easier, much 
easier, than thoudoest imagine; he requires nothing from 
thee except thy heart, all these requirements has Jesus 
wrought out for thee. Dost thou say that thou dost 
not feel any reciprocal love to God? Only contem- 
plate the goodness, patience, long-suffering, and forbear- 
ance of God, in not ere tiiis, cutting thee off, as a vile cum- 
berer of the earth, and me thinks thy heart cannot fail 
to love, and adore this merciful and gracious being. 

If God loves the unreconciled sinner, how much 
more strong must be his love for those, who have sub- 
mitted to him? How precious must be the enjoyment 
of those who believe? One glimpse of his countenance, 
fully repays for all the tribulation and temptations his 
children are ca'led to endure. It gives renewed cour- 
age to struggle and to fight, and to press wMth more ear- 
nestness towards the kingdom of heaven. 0, my chris- 
tian hearer, examine, and prove thyself w^ell; see if thy 
heart has submitted in love to God — to him who loves 
thee, with a tender love, and draweth thee unto him, 
out of goodness and mercy. Love has drawn thee, 
love has led thee, love has borne thee up. Goodness, 
grace, and mercy flowed from him toward thee. Be 
ashamed, if you love any thing more than God and Je- 
sus; or if you prefer any thing before them. Be asha- 
med, if thou hast been detained, by any tiling from 
pressing to the centre of this love. Acknowledge thy 
sinfulness, follow the drawings of love, and renounce 
all rivals. Be not disheartened, if thy love be not so 
perfect as might be desired, still let it be sincere. 
Think often how thou hast been drawn, led, and up- 
held by the love and mercy of God. This will influ- 
ence your love. Render thanks and praise unto the 
Most High: this will nourish thy love. Cast thyself 
wholly into the ocean of divine love, this will secure thee 
from all the hatred and persecution of the enemy! Let 
thy love be pure. Be of a good conscience, of un- 
feigned faith. Let thy love be strong, — strong as death, 
its jealousy as cruel as the grave; the coals thereof as 
coals of fire, that many waters may not quench it. 
Abide in love — then wilt thou abide in God and in 
Christ. For God is love. Amen. 

17* 



GENESIS^ CHAP. XV, T. !» , 

/ am iky shield^ and thy exceeding great reward. 

INTSODUGTION, 

It was an inexpressibly great favor, of which the 
children of Israel had occasion to rejoice, on their jour- 
ney out of Egypt, to the blessed land of Canaan: when 
the great angel of the covenant, the Son of God, who 
in the fulness of time, as the promisedMessiah, was to 
appear in the world, going before them by day in a 
Diilar of cloud, to lead them in the right way; and by 
night in a pillar of fire, to give them light; to go be- 
fore them by day and by night — and not to depart from 
the people, until they are landed safely in the promised 
land. 1 say, it was an inexpressibly great favor, for 
if we consider the circumstances, in which this people 
were immediately on their leaving Egypt, and in which 
th^y were afterwards placed — we shall find them sor- 
rowful and difficult in the extreme. Scarcely had they 
left Egypt, until that son of perdition, the hardened 
Pharaoh, brought all his forces out to force them back 
into their former slavery. They had the Red Sea be- 
fore them, and behind them were the whole forces of 
the land of Egypt, and according to human appearance 
they had nauglU to expect, but a cruel death and destruc- 
tion. Tiut, behold, what a mistake! The angel of the cove- 
nant, in the fiery pillar, interposes himself between the 
host of Israel, and the Egyptian, and protects thenay 
that not a hair of them should be molested; the obedi- 
ent sea, at the nod of the Almighty, opens a secure 
passage in the deep; Israel passes through with urr 
foot, and it immediately afterwards swallowed up the 



SERMON XVr. 



187 



pursuing Egyptians with boisterous rage In the vast 
deep. This tumult to be sure^ was over; but now they 
had a vast wilderness before them; where hunger and 
thirst, where ravenous beasts and many other perils 
awaited them; whither should they look to? Who was 
to conduct them? Who was to point out the way to 
them? God took it upon himself, the angel of the cov- 
enant went before them by day in a pillar of a cloud, to 
lead them in the right way, and by night in a pillar of 
fire, that they might go in the right way by the light 
thereof; he watched over them, protected and preserv- 
ed them from every danger, provided for them, and 
maintained them in every misfortune, till they finally 
landed in the land of promise, and had been richly re- 
warded for all their sufferings. 

My friends, in this we have an agreeable shadowing 
forth, a charming:; representation of the providence, 
of the mighty help, protection, and assistance, which 
God, which Jesus Christ the Son of God bestows upon 
all his children at all times. When a soul, by true re- 
pentance, comes out of the spiritual Egypt, out of sin 
through the wilderness of this world; and enters upon 
the way to the heavenly Canaan, he is constantly 
with it, he is a light to it upon its way, he leads it in 
even paths by his Spirit, protects and succours it from 
all the spiritual enemies of its salvation, preserves it 
from their subtle snares, watches over, and guards it 
against its bodily enemies, and Anally brings it to the 
happy possessions of the heavenly Canaan, to the en- 
joyment of all the blessings of heaven, where he will 
richly recompense them for all their sufferings on their 
journey thither. This is what the Lord assured Abra- 
ham, the father of all the faithful, when he says in 
the words nf rny text, '^I am thy shield, and thy ex- 
eeeding great reward.'^ 

Connection.— Abraham had lately returned from a 
bloody transaction. There were several allied kings 
of that country, w^ho warred against the king of Sodom, 
and his allies, who conquered him and took possession 
of Sodom, and led captive all; also, Lot the son of 
Abraham's brother. Abraham arose, on hearing this 
intelligence; armed his servants, and surprised the kings 



188 



SERMON XVI* 



by night, conquered them, and rescued all, together 
with the goods and other captives, and Lot his brother's 
son. He did not keep any of the booty for himself; 
but gave all again to the king of Sodom, except that he 
gave to Melchisedeck, the king of Salem, the priest 
of the Most High, the tenth, and to those who were 
with him a portion for their labor. 

This circumstance might have easily occasioned a 
fear in Abraham; that those kings whom he had con- 
quered, might revenge themselves on him. But the 
Lord assured him of his protection, and as he had been 
so disinterested, and kept back no part of the booty for 
him.self, that he would richly reward him. ''l am, says 
he, thy shield and thy exceeding great reward.'-' 

Contents. —Wherein is contained, an assurance of 
the mighty protection, which the Lord grants to all his 
children, and the glorious recompense of his grace, 
which he bestows upon them. Introduced as a ground 
of comfort to all the children of God, in all their tem- 
poral and spiritual- necessities, tributations, and temp- 
tations. We will consider, 

Division I. The person speaking here. 

II. The promise given. 

First part, — The person speaking in the words of 
the text explains himself by the word, I. The same 
person calls himself Jehovah: or the Lord in the same 
verse, and is the second person of the Trinity, the 
Son, the once promised Messiah, but who having 
appeared in the flesh, and suffered for sin, has risen 
from the dead, and ascended into heaven, and is sitting 
at the right hand of God, as the Lord, the INIessiah, 
Jesus Christ. For it is he, to whom the Father has 
committed the economy of grace, and has made him a 
mediator between God and fallen man. It is he who 
effectually calls his children, as he did Abraham, out 
ef Ur in Chaldea, out of the kingdom of Satan, and of 
the world, and brings them on the way to the heavenly 
Canaan, in the way to the blessed fellowship with God, 
yea, really brings them into the enjoyment of it. It i» 



SERMON XVI. 



189 



he, who assists them, who leads them, governs and di- 
rects them, who protects them against all their ene- 
mies and against all obstacles that may present them- 
selves in their way. He succors, and preserves them, 
and presents himself, as their reward of grace. There- 
fore, he testifies of himself: I am thy shield. 

Second part, — Shields were among the ancients, a 
kind of armour, which they had fastened on the left 
arm, and managed thereby to protect them.selves 
against arrows, thrusts and cuts of the enemy. The 
Son of God, is very frequently set forth in the scrip- 
tures by this emblem. It is hence written, ^•'Happy 
art thou, 0 Israel; who is like unto thee? 0 people, 
saved by the Lord, the shield of thy help, and who is 
the sword of thy excellency!'^ Deut.xxxiii. 29. And 
David saith, ^'INIy defence, (shield,) is of God, who 
saveth the upright in -heart. Psalm vii. 11. And 
Ethan saith, ''For the Lord is our defence, (shield,) 
and the Holy One. of Israel, is our king.''^ Psalm 
Ixxxix. 19. And here the Son of God, is called a 
shield; or rather, he calls himself so, and that in rela- 
tion to his recral office: since he not only calls his chil- 
dren effectually by his word and Spirit, out of the king- 
dom of sin, of Satan and darkness; but he protects, and 
succours them, in the state of grace, against every dan» 
ger. For even, 

1. As a shield was formerly used to cover and to 
protect the body, and to keep off every deadly arrow 
from the body, even so as a spiritual shield, Christ pro- 
tects all his children from incidental danger in the 
time of trouble, ''For he hideth them in his pavilion.'' 
Psalm xxvii, 5. "He hideth them in the shadow of his 
hand.-'^ Isa. xlix. 2. \Vhen a soul is brought to a 
true knowledge of itself, by the li^ht of God^s Spirit, 
when it sincerely repents; when it sees the abomina- 
tion of sin, when it sensibly feels the wrath of Al- 
mighty God; it is Jesus, Vvdio then as a shield covers 
such a soul; he takes upon himself all the arrows of 
divine wrath; he steps into the poor sinner's place; he 
appeals to the time when he bore the wrath of God, in 
his own body on the cross, for the sins of the whole 
human race, and does not only turn him from sin, but 



190 



SiaRMON XVI. 



God also changes his wrath into tender love, into pa- 
ternal coiTspassion. When Satan shoots his fiery ar- 
rows, upon that soul, while leaving his kingdom, the 
kingdom of sin, if he, I say, shoots his fiery darts; and 
when Sat'^in accuses that soul, with the multitude of its 
sins; of its total unworthiness; when he represents that 
God, as too huly and just to receive it, and that conse- 
quently, it cannot obtain grace, but must be eternally 
damned; when, he, I say, tempts a soul with such re- 
presentations, and tries if possible, to bring it into des- 
pair; Jesus it is, who supports a soul in such circum- 
stances, w^ho covers it as a shield, who sends back all 
the darts of the enemy without efi'ect, who makes them 
blunt, so that the devil, can do no harm to a penitent 
soul, with all his infernal raging, if it seeks aright to 
keep close to Jesus, and seeks to cover itself, under 
this spiritual shield: for he will never suffer that infer- 
nal wolf, to tare such sheep out of his hand: and if he 
is before it as a shield, none can be against it. Even as, 
2. Soldiers could formerly depend on their shield, 
thus may believers, with much more propriety, depend 
upon Jesus, as their spiritual shield. For as he pro- 
tected them in the beginning of repentance, when they 
first went out from the kingdom of darkness, into the 
kingdom of light, thus he will also further grant them 
this inexpressible favor, and at all times, in the progress 
of a state of grace. He always extends his hand over 
them, and overshadows them with his wings. He pre- 
serves them, from the seductions of the world, from 
the allurements of sin, from the enticements of the 
flesh, and from the temptations of Satan, their enemy, 
that should they, through mistake, be entangled in the 
world, and yield to the enticements of sin, of the flesh, 
and the temptations of Satan: should it so happen, that 
they are hit, with one of his darts, he wards off every dan- 
ger, as also the wrath of God, from them, overrules it 
so that they recover themselves, behind him, as their 
spiritiial shield, so that they are again reconciled with 
his heavenly Father, and henceforth cling more closely 
to their spiritual shield, in order that they may not be 
so readily wounded. And should Satan let other darts 
loos^ upon them; should he attempt to ensnare them 



SERMON XVI. 



191 



with doubt and unbelief; should he attempt to make 
their repentance, the forgiveness of their sins, the right- 
eousness of Christ, the fellowship with God, and eter- 
nal life: in a word, should he attempt to dispute their 
being in a state of grace, Jesus it is, who catches all the 
fiery darts, of the evil one, who, in spite of him, assures 
such souls of all pertaining to a godly life; and lie will 
stand by them, that they may overcome and subdue all 
the allurements and temptations of Satan; that they 
may strive to walk in the light, as God is in the light; 
that they may be filled with that comfort and joy of the 
Holy Ghost. Then it may, of a truth, be said, '^The 
Lord is my light and my salvation; whom shall I fear? 
The Lord is the strength of my life; of whom shall I 
be afraid?'^ Lven as, 

3. One, if he is desirous to be secure, behind a 
shield, has to use it properly: also, mjust he, that would 
have Jesus, for a spiritual shield, and be protected and 
preserved, from the darts of the wrath of God, from 
the fiery darts of Satan, from every temptation of Sa- 
tan, of the world, of sin, and from tribulations; he must, 
by all means, lay hold ..of Jesus by a true and living 
faith, without which, none can ever con-fort himself,^ 
with the glorious benefits of Jesus, the spiritual shield, 
of his children. For as long as mian lives impenitent, 
and in unbelief, v/ithout God and Christ, so long as 
m.an surrenders voluntarily to Satan, the world and 
sin, man lives in harmony with him, because he does 
their works, and has no desire to be succored and pro- 
tected by him.. Man is a subject of Satan's and the 
kingdom of darkness, consequently he need not flatter 
himself, with the protection of those, who belong to 
the kingdom of the Lord Jesus, For if we refuse him 
submission, we need not await his royal protection; but 
expect to be treated as enemies of his kingdom, and 
to have the just penalties of his laws inflicted upon him. 
He who would have Jesus as his spii'itual shield, and 
enjoy his royal protection, must, by all means, strive to 
become a subject of his kingdom, and receive him by 
true and living faith, in sincerely repenting, and obedi- 
ently submitting unto him as his Saviour. Such an 
©ne may look for every necessary protection and assis- 



1-91 



SERMON XtL 



tance; not only to be protected against the enemies of 
his salvation — against Satan; against the world, and sin^ 
in all spiritual temptations, but also against all his bodi^ 
]y enemies, temporal tribulations and calamities. 
' This is clearly contained in the promise which he 
made to Abraham, and all true believers. Jesus is also 
a shield unto his children against bodily enemies and 
tribulations. The word of God, and experience, give 
us glorious proofs of this. Who protected Jacob against 
Esau? Who watched over Joseph in prison? Who 
preserved Moses while a child? Who preserved David 
against Saul, in so many tribulations and calamities; 
that he could joyfully say, ^'I will not be afraid of ten 
thousands of people, that have set themselves against 
me round about. Psalm, iii. 7. Who protected Elias, 
Elisha, Jeremiah and others, against their temporal 
tribulations? Who sheltered Daniel in the Lion^s den? 
Who watched over S!i*aderack, Meschack and Abedne- 
go, in the flames of the fiery furnace? Whom had the 
disciples, the apostles and innumerably many others, for 
their shield, their protection and assistance? Indeed, 
the whole world cannot do any harm to a child of God, 
nor molest a hair of his head, without his will. Those 
who have Jesus for their shield know it, to their satis- 
faction, by many proofs of themselves. '^When a man's 
ways please the Lord, he maketh even his enemies to 
be at peace with him. " Prov. xvi. 7. And where this 
is not the case at all times, he succors and protects them 
securely, so that their enemies can never do them any 
harm, but are obliged to keep within bounds. But 
should it happen, that he should sufler his children to be 
under the will of their enemies, for a time, it only is 
for their good, yet he watches over them, and he will 
finally deliver them out of all their tribulations. 

This is not all of which the children of God have to 
rejoice. He is not only their shield, their protector 
and succor, in temporal and spiritual tribulations; but 
he is also their reward; and that ihei?' exceeding great 
reward. 

We generally call that a reward which is offered for 
doing certain labor, and which is given to him who 
does that labor. If any one does labor when he is not 



SERMON XVI. 



193 



^dWigated to do, but which he does voluntarily, and af- 
ter the labor is done, receives the worth of his labor^ 
that we call reward. But it is not so between God and 
man, especial!}^ since the deplorable falL God requires 
the sinner to repent, and afterwards to be obedient, and 
to do his most holy law and will; and promises to re- 
ward him in the forgiving of his sins, with righteous- 
ness, wifh his fellowship, and eternal life. But as we 
are absolutely bound to do so, and it is our duty to do 
that which God desires us; so likewise we, when we 
shall have done all those things which are commanded 
us, we are unprofitable servants; we have done that 
which was our duty to do. Lukexvii. 10. But instead 
of doing this, '^in many things we all offend. James 

iii. 2. Since our doings, in this life, n€ver come fully 
up to the divine prescriptions, and if we have advanc- 
ed ever so far in holiness; yea, we can bring forth no 
fruit without the power and assitance of God. 1 Core 

iv. 7. Therefore, all is a pure reward of grace, a pure 
recompense of grace, which the Lord grants unto his 
children here, and in eternity, as a reward. 

This reward, this recompense of the grace of God to 
poor sinners, comprehends the greatest and most pre- 
cious pledge, which is in heaven, namely, the Son of God, 
Jesus Christ himself. /, therefore, said he to Abraham, 
I AM THY REWARD. Again, he is the point and source 
of every good, of every favor which God bestows up- 
on the needy sinner. If a soul turn unto him, by sin- 
cere repentance and true faith, then he bestows himself 
to that soul, with all his purchased benefits and favors; 
he plucks it from the kingdom of Satan, and reconciles 
it wdth his heavenljT- Father, so that it receives the full 
forgiveness of sin, and enters into the fellowship of 
God. If a soul, then, b}^ his assistance conforms to 
the laws of his kingdom; if it follow him in his foot- 
steps, in the obedience of faith; then he imparts himself, 
the longer, the more powerful unto it, so that it finally 
will be wholly implanted in him, that it will be one 
with him; he fills it wholly with the rich blessings of 
his house, and waters it with heavenly joy, as with a 
stream. He is its reward, for he purchased all that 

18 



194 



SERMON XVI. 



which it receives. Here in this life, he is but in the he^ 
ginning, for it will only receive its perfect reward of 
grace, in the life to come, where he will make it per- 
fectly holy, happy, righteous and blessed. 

Hence, with propriety, it is called, an exceeding 
great reivard. Can we imagine a greater recompense 
of grace, than this of which believing children of God 
become partakers in Christ Jesus? Christ, the Son of 
God, and beside this, God himself will be their re- 
ward. He becomes their reward without merit^ yea^ 
contrary thereto; for if God would deal with mankind^ 
according to their merits, and recompense them accord- 
ing to their deserts; their reward would be eternal dam» 
nation. That he now does grant unto all, who, by his 
grace, turn unto him by repentance and faith, and w^ho 
walk in his ways, such glorious blessings and favors; 
yea^ makes them partakers of himself, may this not be 
called an extraordinary great reward? Yea, indeed it 
inay; one that cannot be uttered, much less to be medi» 
tated. That God and Jesus Christ should make hell- 
deserving children of the devil, blessed inhabitants of 
heaven— may this not be called an exceeding great re- 
ward of grace? Yea, verily, it is impossible to estimate 
it, as it is exceeding all human reflection. Here is 
fully confirmed, what the Lord assured, namely, "I 
have never said linto the seed of Jacob, seek ye me in 
vain;'^ and that he is a rewarder of them that diligently 
seek him. Heb. xi. 6. For he will not let his children go 
unrewarded; and if it is not by merit, it is by grace; 
therefore the reward is the greater, and the more glori- 
ous, which they receive. Ah! how much inferior the 
world is, with all its tatters and rags- — with its filth! 0! 
assuredly a true child of God, be he ever so poor in this 
world, is far richer in God and Christ, than one who is 
rich in the world; but w^ho is poor, yea, miserable, blind, 
naked and bare in sin. For what is the reward of the world 
and of sin, but death, hell and damnation? Whereas, 
on the contrary, life, heaven and eternal happiness, are 
bestowed upon true believers. Children of God are 
well aware of this; therefore, they call with Asaph, 
"Whom have I in heaven but thee? and there is none 
upon earth that I desire beside thee. My flesh and 



SERMON XVr. 



195 



heart faileth; but God is the strength of my heart, and 
my portion forever/^ Psalm Ixxiii. 25, 26. 

APPLICATION 

What now, my friends? Can you find any thing 
more worthy of love than God — than Jesus? Do you 
know of a more misjhty, a more faithful, a more stable 
friend than he is? Who is a. greater benefactor? Who 
is a more noble rewarder of his children than he is? 
Where is there a Lord; where is the king, who takes 
better care of his subjects, who protects more fully, who 
watches over them more faithfully, and preserves, than 
He? Where is the father, where the mother, that pro- 
vides more richly for their children, and grants them fa- 
vors, than He? Of whom may we expect greater re- 
compense, greater benefits of grace, contrary to all me- 
rits, than oiHiin? With whom are we secure, and better 
protected, than by Him? Is the devil so kind to his 
slaves? or is he not much more the contrary ? Does not 
the world frequently chastise its children with poverty^ 
scorn, and many other things? Have you ever seen the 
devil rescue his devotees from the gallows, the wheel, 
the axe. (gulletine^J ihQ pile,^ and from other immi- 
nent dangers? Yea, the black miscreant rather rejoices 
greatly, that he has thus prepared the roast, to feast on 
him eternally in hell, where he will fully give him his 
well-merited reward. Now, as God, as Jesus, is to his 
children all in all; should we not, then, seek to enter 
into their fellowship? Should it not be the chief con- 
cern of man, to. secure the aid of the Lord Jesus, his 
succor, and protection, and his help? Should we not 
seek to secure his happiness in the all-suflicient Saviour, 
and to have it well-founded in all eternity? Should we 
not strive to promote it, to live according to his laws as 
faithful subjects to live before him, since he rewards us 
v/ith many good things, out of pure grace? Or do we 
not stand in need of him! Or can we protect ourselves, 
make ourselves happy? Yea, we are here much more 
deceived, lost and damned. How thoughtless, how 

* The various modes of executing culprits in European countries:— - 

TaAJfSLATOH. 



196 



SERMON Xri. 



foolish, how inimical man acts even against himself, ff 
he neglect the time of grace; if he lives continually in 
the world without God and without Christ. For^ veri- 
ly, to be impenitent; to live in prevailing sin; in all 
manner of ungodliness, and without God and Christ in 
the world, are one and the same thing. That is raging 
against himself, bringing his own damnation upon 
himself. 

Would to God, my brethren, you were all in the fel- 
lowship of God and of Christ. Would to God, you 
could all depend upon Jesus as your spiritual shield, 
and be assured of being '^ewarded of him by grace. But 
as long as it is not the case, I have to tell those among 
you, who arc not yet in the fellovvship of God and Christy. 
1 must then saj plainly, of the truth and bring it home 
to their consciences if possible, that they may perhaps 
ask themselves and by the grace of God, begin to think 
differently. Be it known therefore to you, who are 
impenitent, who are of the kingdom of Satan living in 
darkness, that you have no part nor lot in Christ, and 
that you are not under his protection, much less, caR> 
you comfort yourselves with his rewards of grace. What 
think you will become of you, when you appear at the 
judgment bar of God? How will you bear the arrows 
of the wrath of God,^ being without Jesus? Who will 
shelter you, succour, and protect you, being without 
this spiritual shield? Have you not to expect, that the 
vvrath of God, will burn upon your heads, in the ne- 
thermost hell? For, how will 3^ou escape from the 
devil, and from hell, or avert the fiery darts thereof 
from you? Think you, Jesus will protect you, say on, 
how can he? You will not suffer him, by his grace, to 
disengage you from the chains of Satan, and to deliver 
you from sin; you are determined not to submit to his 
protection; if you are, you are indifferent about living ac- 
cording to the principles of his kingdom and walking 
according to his laws, which is necessary, if you wish 
to comfort yourselves with his protection. Therefore, 
arise! ariset O! ye insecure .of Zion, and be warned in 
time to flee the wrath to come. Arise, and follow the 
call of God, while it is to-day. O, come in a know- 
ledge of your lost conditiaa, to him who had been s^a 



SERMON Xn. 



197 



graciously waitings and who has arisen to have mercy 
on you. Come^ with a contrite heart, come with a 
hearty desire^ come with prayer and supplication. 
Then, then you shall be received into his fellowship, and 
be made happy. The Almighty will be your shield, 
he will protect and succour you in every need, in 
death. The Lord himself will be your reward, here in 
time, and in eternity. 

But you who have accepted the call of God, and 
have commenced to come out of the kingdom of Satan 
and of darkness. Fear not, the Lord is your shield^ 
he will succour and protect you, against all your ene- 
mies. Depend only on Jesus, as your shield, continue 
steadfast in faith. He will not forsake you, nor ne- 
glect you, he will preserve and keep you. Be not 
afraid, but be faithful until death. Your faithfulness 
shall not be unrewarded, here you shall have an ante- 
past of happiness, and finally you shall receive the re- 
ward of grace, the crown of righteousness. May the 
Lord grant us this unmerited grace, for his mercy 
sake! Amen* 



IS* 



SERMON XVII. 



LUKSj CHAP. Xiv» VERSE 16 — 21. 

*/? certain man made a great supper^ and bade 
many: and sent his servant at supptr-time^ to sat/ 
to the^n that ivere bidden, come; for all things are 
now ready. And they all with one consent began 
to make excuse. The first said unto him^ I have 
bought a piece of ground, and I must needs go 
and see it: I pray thee have me excused, And 
another said, I have bought five yoke of oxen, and 
I go to prove them : I pray thee have me excused, 
And another said, I have married a wife, and 
therefore I cannot come. So that servant camCy 
and shewed his Lord these thi7igs. 

INTRODUCTION. 

^•Ye stiff-necked and iincircumcised in heart and ears^ 
ye do always resist the Holy Ghost, as your father's 
did, so do ye/' Thus my audience, runs the just re- 
proach which the first martyr, the holy Stephen alleged 
against the Jews, as we read, Acts vii. 51. 

The Jews were formerly a people, whom the Lord 
chose as his own peculiar people, passing by all other 
nations upon the face of the earth. They enjoyed alsa 
such prerogatives as placed them far above others. 
They bore visible signs and seals of the covenant of 
grace, the sign of circumcision on their own bodies^ 
and the Holy Ghost was without intermission, engaged 
among them, through holy men, to place them in such a 
condition as to their souls, that they would not only bear 
the signs and seals of the covenant of grace visibly, but 
that they might become partakers of the spiritually 
signified and sealed benefits of the forgiveness of 



SERMON XVIT. 



199 



their sins, the righteousness of the promised Messiah^ 
and of eternal life. Yea, the Lord, the ISIessiah himself,in 
the days of his flesh, exerted himself herein, and his 
apostles for som.e time after his ascension. 

However, not all they who were the seed of Abra- 
ham, therefore, were the children of the promise. The 
lesser number of them were children of the covenant, 
of the covenant of grace: for the greater part of them 
had nothino; but the outward sio'ns and seals thereof, 
which of themselves can save none. They were in- 
deed circumjcised according to the flesh, but remained 
uncircumcised in their hearts, were, and remained na- 
tural men, given over to the love of the world and all 
manner of vice. The Spirit of God was engaged to 
rescue them from this unhappy condition: however they 
were stiff-necked, and malicious; they not only turned a 
deaf ear to the friendly callings, but they resisted them; 
gave his blessed operations no place in their souls, 
but drove him away from their hearts, by force. 
Thus did the fathers, the greater part of them, who 
lived before the coming of Christ into the flesh: and 
the greater part of the children, of those who saw 
Christ in the flesh, follow the footsteps of their fathers. 
They as uncircumcised of heart, gave no heed to the 
sound of the gospel, rejected all the offered means ot 
grace, of the new covenant, as well as the means thereto, 
and resisted the operations of the Holy Ghost, where- 
by they stood in the way of the salvation of their never- 
dying souls. 

Verily, a lively representation of every, and each 
natural man. The gracious God, who has no pleasure 
in the death of the sinner, but that he turn and live, 
offers, wherever his word and gospel are known among 
men, unto all, his grace and the blessings of heaven; 
and he invites thereto, in the most friendly manner: 
however many, and indeed the greater part are so har- 
d^ed in their natural depravity, so entangled in the 
love of the world, so suffocated with the views of the 
world, that their ears are stopped to the friendly invita- 
tions of the gospel, as the serpent to the voice of the 
enchanter; that they prefer the husks of this world to 



£00 



SERMON XVII. 



the blessingw*? of the kingdom of heaven, and rather go 
down to hell on the black road of vice, than through 
repentance and faith, to enter into fellowship with God 
and Jesus Christ, and thus openly resist the Holy 
Ghost. There is a plain representation of this in the 
-words of the text. 

In which are noticed, several reasons, as being so 
many hindrances, whereby man deprives himself of 
the benefits of the covenant of grace, consequently his 
souPs salvation, regardless of the friendly invitations 
of God, of his word, and of the preaching thereof. 

The whole is set forth, under a parable of a certain 
man, who prepared an excellent supper, and requested 
all the previous invited guests by his servants sent forth, 
to attend which we will consider by the assistance 
of divine grace. Let us notice: ; 

Division I. The preparation of this great supper, 
and the invitation thereto: and then consider, 

II. The consequences and the effect on those invi- 
ted, and on those who were sent out. 

First part. — It is said, There icas a certan man^ 
whereby we have none other, to understand, but God, 
the Heavenly Father himself, as he has revealed him- 
self out of mere free, endless, and unmerited goodness^ 
grace, and mercy, as a benefactor of mankind, and 
stoop unto them in the most condescending w^ay. 

When unthinking man was deceived by Satan, and 
cast himself into the deepest abyss of destructive mise- 
ry, and brought upon himself, all manner of temporal 
and eternal punishment; God then, the precious and 
gracious benefactor of mankind, had again mercy upon 
his poor and needy creatures, who could have never 
helped themselves to all eternity; and before the foun- 
dation of the world, hit upon such measures, in the 
councils of his peace, whereby the acursed sinner might 
again be restored, and be brought to the enjoyment of 
the chief good, in his fellowship. Hence it is said of 
this man, of the gracious God himself: that he prepa- 
red a supper. 



SERMON XVII* 



201 



This supper, which is taken from the custom of the 
ancients, who were wont to treat each other friendly, 
and sumptuously at evening, at the close of a day^s 
labor, represents all what God did, that pertains to the 
plan of the salvation of the needy. The spiritual and 
heavenly blessings of the New and eternal Testament 
of grace; Christ with all his purchased riches and 
blessings, the full forgiveness of sin, righteousness and 
eternal life. Which things are compared to a repast^ 
because they alone serve as spiritual food to the nour- 
ishing, and satisfying of the never-dying soul, being 
by means of the spiritual hands of repentance, and 
conversion, received and enjoyed by a true and a 
living faith in Jesus Christ, as the spiritual mouth of 
the soul, and more especially a supper, because the 
benefits and blessings were fully purchased by the^Son 
of God, Jesus Christ, at the evening of the Old Testa- 
ment, and prepared to be enjoyed. And also, because 
they are fully enjoyed at the evening of this life, in 
the^ heavenly w^edding hall, after much trouble and 
labor in our earthly pilgrimage; especially at the even- 
ing of this world, the soul will enter into union with the 
glorified body to enter there fully to enjoy. 

And with propriety it may be called a great supper^ 
For the benefits and iDlessings which God confers, or is 
ready to confer, upon the needy sinner in Christ Jesus, 
and the spiritual food of the soul, which is served up 
here, are of such costliness, that it is impossible to value 
them; for they far exceed all the riches of the glory, 
~.vhich, worlds compared thereto, are as filth and mire. 
And they are sonumerous and ofdiff'erent kinds, that they 
may in this respect he emphatically called a great sup- 
per. For they are suited to every case, and if any 
one be ever so painful and loaded, be he ever so miser- 
able and poor, be he ever such a great sinner, yea, as 
Paul confesses himself, be he the greatest sinner: yet 
he may come and be refreshed, satisfied and become 
rich in all things. And not less do these things de- 
serve the name of a great supper, partly on account of 
the multitude that are invited thereto, partly on ac- 
count of the great number, who actually appear at the 
supper, who feed their souls on spiritual food, and ar^ 



202 



SERMON XVII. 



satisfied with heavenly blessings; for there are soulg 
from every kindred, nation, language, and Gentiles. 
From the east and the west, from the north and the 
south, there are guests. 

So excelleni and exalted are these things of them- 
selves; so excellent and exalted is their author, name- 
ly, God; it is he who prepared this great supper. Na- 
ture itself teaches us this; for as they are all heavenly 
things, even so they can have no other source, inas- 
much as he is the source of all good; the giver of every 
goodandperfectgift. None other could do itbut God; for 
none can by any means redeem his brother, nor give 
God a ransom for him; for the redemption of their soul 
is precious, and it ceaseth forever. Psalm xlix. It 
was a divine work to devise means to redeem fallen 
man from the vengeance of Satan and of hell; to cleanse 
them from sin; to make them meet for the fellowship of 
God. What flesh and blood could have never devised; 
nay, not in all eternity, that God did, in his Son, in 
whom, and by whom he redeemed the needy sinner, to 
forgive him his sins, to sanctify him, to cleanse him, 
and renew him, according to his image, and to give 
him to enjoy the riches of his all-sufficiency, here, in 
time, and hereafter in eternity. 

He is both the author and the ofierer of these hea- 
venly blessings. ^nJ bade many . This invitation of 
God, to the benefits of grace of the Lord Jesus, took 
place immediately after the lamentable fall, by making 
the covenant of grace, in the promise of the bless^ 
ed seed of the woman, and was first made by God him- 
self, and afterwards he availed himself of the services 
of the patriarchs, Moses and the prophets, to invite so 
much, and for such a longtime, to this spiritual supper, 
until the time and hour thereof, itseif approached. For 
at the hour of suppertime he sent out his servant. 

The hour of the great supper is the time of the 
New Testament, when Jesus Christ appeared in the 
world, when in him all things were consummated ne- 
cessary for the salvation, comfort, and satisfying and 
delight of the needy sinner. Though the faithful un* 
der the Old Testament did all drink the same spiritual 
drink, out of that spiritual rock^ and were thereby sa^ 



SERMON XVII. 



20B 



ved, yet it happened not otherwise than by representa- 
tion, because he had not yet come, who was the Lamb 
of God, to bear the sins of the world, and had not yet 
been slain. But when the hour had arrived of this 
great supper, then God sent forth his servant. 

This servant was in the first place John the Baptist, 
the harbinger of the Lord Jesus, whose voice was, as of 
one crying in the wilderness, '^Prepare ye the way of the 
Lord; make his paths straight: Repent, for the kingdom 
of heaven is at hand.^^ Matt. iii. He was followed by 
Christ himself, who is most emphatically called a ser- 
vant in the scripture. He again had his servants, and 
'^gave some apostles, and some prophets, and some evan- 
gelists, and some pastors and teachers: for the perfecting 
of the saints, for the work of the ministry; for the edi- 
fying of the body of Christ.^' Eph. iv. 11, 12. 

These all taken together make but one servant of God, 
if they have the true object in view; for they attend 
with Chrhst, their head and Lord, the only servant of 
God, in one and the same office, namely, to gain souls, 
to invite the children of men to the great supper; to 
enjoy the spiritual food of souls; the benefits of the 
kingdom of heaven. They are sent forth to the iiivi- 
ted. 

The i??t77e(i are all mankind, to whom the word of 
God is published, and the gospel of Christ is preached; 
but at that time the Jews were the people. For these 
had, for a long time, been invited to the great supper 
of the Lamb, by Moses and the prophets; and were di- 
rected to the spiritual food of the soul by the Lord, the 
Messiah. But as they only enjoyed these in the type, 
there w^as to be told unto them, that all things icere 
now ready. 

The preparation of great supper^ to the salva- 
tion of the poor sinner, to the blessings, the riches and 
benefits of which he was to be made partaker in Christ 
Jesus, had its beginning immediately after the deplora- 
ble fall, in the promise of the blessed seed of the wo- 
man, and was continued by the glorious representations, 
in all manner of offerings, washing and cleansing, especi- 
ally, under the Old Testament, and finally, came the 
time that all things were ready — the blessed seed of 



204 



SERMON XVII. 



the woman — Jesus Christ, the true antetype of all of- 
ferings and of types, actually appeared in the flesh, 
^Hhat through his death he might destroy him that had 
the power of death, that is the devil; and deliver them 
who, through fear of death, were all their life time sub- 
ject to bondage. Heb. ii. 14, 15. By him an end was 
made to transgressions and sins; he made reconciliation 
for iniquity, and brought in everlasting righteousness. 
Dan. ix. By him we are redeemed from the curse of 
the law, he being made a curse fur us. Gal. iii. All 
things were therefore ready; all that was lost in Adam 
was again restored by Christ; there is not any thing 
wanting to a divine life. Hence, it may be said, 
with emphasis, ''Eat, 0 my friends; drink, yea, drink 
abundantly, 0 beloved. Cant. v. There was a perfect 
refreshing with flowers, and comforting with apples 
Cant, ii. Then it was said with emphasis, ^'Ho, every 
one that thirsteth, come ye to the waters; and he that 
hath no money, come ye, buy, and eat; yea, come, buy 
wine and milk withont money and without price. ^' Isa. 
Iv. 1 . ^'Come unto me, all ye that labor and are heavy 
laden, and I will give you rest.^^ Matt. xi. 28. ^'I am 
the bread of life; the living bread, which came down 
from heaven: if any man eat of this bread, he shall live 
forever, and the bread that I will give him is my flesh, 
which I will give for the life of the world; for my flesh 
is meat indeed, and my blood is drink indeed. He that 
eateth my flesh, and drinkeU^ my blood, dwelleth in 
me." John vi. All things are ready; there is nothing 
wanting, on the part of the sinner, but to come; for the 
servant was directed to encourage those invited, and to 
say to them come. 

It is required to come, that we learn the place, where 
we have hitherto been, and that we enter upon the right 
way, if we desire to reach the place we have in view. 
Even so it is in spiritual things. If the dinner desires 
to obtain an interest in Christ Jesus and his purchased 
blessings, riches and benefits; if he desires to refresh 
his weary and panting soul with the heavenly manna — 
the spiritual food of the great supper of the Lamb ; if he 
desires to obtain the fellowship of God and be made 
happy; he must forsake the state of nature, the king- 



SERMON XVIX, 



205 



acm of Satan and of darkness, the unclean resorts of 
sin, and the ungodly abodes of unrighteousness and 
vice; he must come out therefrom j- yea, come out of 
himself, deny with his whole heart, all self-love^ with 
all that is in, or pertaining thereto, and come naked and 
helpless unto Jesus, to the treasures of his divine and 
all-sufScient grace, He must come in the way of true 
repentance and conversion^ he must know, and sensibly 
feel his misery; be heartily sorrowfu], on account of sin; 
and humbly acknowledge his iniquity hefore the throne 
of grace. The sinner must come by a true and living 
iaith, wMth confidence v/rought within him by the Spi- 
rit of God, lay held of Jesus as his Saviour, and open 
his mouth wide that Jesus may fiil him with himself and 
all his riches and benefits. The sinner must come un- 
to Jesus,, not only as his high priest, in order to be re- 
deemed, washed and purified from sin. and made meet 
for the fellowship of God; but he must also come to him 
as his prophet, and teacher^ and king, in order to be fur- 
ther instructed by his Spirit: to be directed and govern- 
ed, and led in an even path: and by denying ungodliness 
and worldly lusts, that he may be enabled to walk in 
rhe word according to the mind of the Lord Jesu^ 
Christ. 

The Jev/s, the ancient people of God, v/ere especial- 
]y invited in the text, that they might knovv' Jesus 
Christ, the promised of God to the fathers, who had 
been typified as the IMesslah, to redeem them from sin 
^nd the burdens of the ceremonial law of JMoses. 

Second part.-— -het us examine the consequences 
^v'hich all this had, and still has: <^^?id ihey all with 
one consent^ began to make excuse, 

Man by nature has such a hard heart, and is so en- 
1 tangled in wickedness, and love of the world, that with- 
' out a powerful drawing of God, all attempts to reform 
him are in vain. Men, sometimes see the excellency 
and value of the blessings of the kingdom of heaven, and 
feel that they are indispensably necessary to their happi» 
ness; but they make little or no exertion to attain to the 
enjoyment of these things. Man, of himself, has not 
courage to proclaim war against the kingdom of Sataa. 
1 He lores sin too much; the vanities of the world are yet 



S06 



SERMON XVIX. 



too precious to his soul to be renounced. And Satan 
never is more busily employed, than when there is an 
opportunity presenting itself to escape from his soul-de- 
stroying influence. He calls into exertion all his devil- 
ish powers, to retain the soul in his chains; yea, more 
and more to entangle it. Then man begins to excuse 
himself; then all kinds of futile excuses, are advanced 
for not coming unto Jesus. The chief of them are men- 
tioned here. 

The first said unto him^ I have bought a piece of 
ground^ a nd I must needs go and see it: I j)ray thee 
have me excused. 

Properly speaking, the chief of the Jews are repre- 
!?ented hereby, who, as great, rich, and mighty Lords, 
had, as it were, purchased the fertile fields, the posses- 
sions and the government of the land of Canaan. In the 
eyes of those, the humble, the meek, and lowly Jesus, 
with all his doctrines, was an insignificant and despica- 
ble person; they disdained to acknowledge and to re- 
ceive him as the promised Messiah, foolishly believing 
that he would appear in the world with great splen- 
dour and majesty. In this respect, these haughty Jews, 
are representatives of all who cleave with all their 
minds and atrections, to the things of this world, to its 
riches and perishing honors. By their undue care for 
the things of sense, ail good affections are choaked 
w^ithin them, as also the seed of the word of God ; the call 
to this great supper of the Lamb; the blessings of the 
Lord Jesus, find no place within them; and indeed 
there is nothing so detrimental to the salvation of man, 
than an undue desire for the things of this workL 
These are the unhappy thistles and thorns, that never 
sufl'er the gem. ine fruits of repentance and conversion 
10 spring up in the soul. The reason is obvious: 
man imagines that his earnest attention to worldly af- 
fairs, is right and proper, and that he ought ?o be ex- 
cused, if lie cannot find time to come unto Jesus, and 
appear at his spiritual supper, there to refresh his soul 
with the rich provisions of heaven. This is one of the 
chief excuses, advanced by the impenitent, for not 
( cming unto Jesus; others, though open hearted and 
<:andid in many things, 'will not acknowledge the influ- 



SERMUN XVII. 



207 



ence of worldly concerns, and when pressed to come, 
barely reply, pray thee have me excused/^ Yet 
this is only one kind; of others it is said, have 
bought Jive yoke of oxen, and I go to prove them: I 
pray thee have 7ne excused.''^ By these we have prop- 
erly to understand the Jews in general, and particularly 
so, rs they clung with all their heart to the outward 
services of God, to the ceremonial law of Moses, to 
offerings, washings, and purifyings, so that they were 
kept off thereby, from the easy yoke of the Lord Je- 
sus; from the true and only antetype of all these things, 
by rejecting the body of the reality of these things, and 
retaining the shadow thereof; and excused themselves, 
that they did not appear at the great supper of the 
Lamb. They are to this day representatives of those 
who are satisfied with external services, with a bare 
nominal Christianity, and are so stiff and determined on 
those things, that tiiey imagine that they have done 
sufficient thereby; tliat they do not stand in need of 
such a close union by faith with Christ. For if man 
only cleaves to these externals, it is again a great hind- 
rance to him to break fullv throug;h into the kingdom 
of God; because he is of opinion, every thing is well 
with him, because he depends wholly upon externals, 
and his poor soul is panting and perishing amid all his 
imaginary abundance. This kind of people also con- 
sider themselves excusable before others, and you of- 
fend them highly, if you endeavor to pull down theii 
airy castle. Because they think that they have already 
been w^ith Jesus, or at least because there can be nothing 
wanting unto them according to their way; although 
beside externals, a penitent heart, and living faith are 
required; as also an interest in the benefits of grace of 
the Lord Jesus. And if the}^ have attended to it long 
enough, they say or think, and this very heartily too, 
'^'I pray thee have me excused.'^ Yet we have a third 
class, and indeed amongall others itisthe worst. Itissaid, 
Jind a third one said^ '^I have married a ivife, 
and therefore^ I cannot come.^^ By these we are in 
general, to understand ail carnally-minded Jews and 
christians. Men who live according to the evil lusts, and 
desires of their hearts; follow after then:i with a loose 



20S 



SERMON XVir* 



rein, and wallow, like the unclean swine, fn the fiTtfijr 
sink of sin, and all manner of vice. To them Satai? 
has insuperably obstructed the way to Jesus, and tc^ 
the benefits of his grace. These are persons, who have 
scarcely any feeling, and who live in all manner of un-^ 
godliness. If the enormity of therr depravity, the 
lieniousness of their vices and the impossibility of their 
escaping eternal destruction^ is made known to them^ 
they are not the leastaffected thereby. If the amiablenes* 
and aceeptableness of the Lord Jesus, the invaluable 
benefits of his grace, are ever so convincingly recom- 
mended, if they are ever so much pressed thereto, 3'et 
all is in vain, they do not even excuse themselves as 
others. In short, they will tell you, ^'I have married a 
wife, and therefore, I cannot come.'^ 

What are the consequences and effects with those 
who are sent with messages to such people? The text 
continues, So that servant came^ and shewed his lord 
these things, 

God is an omnipotent, and omnipresent God; he 
seeth into the very depths of the heart of man; nothing 
can be hidden from him, for all things are naked and 
open to his eye. If his servants by his assistance have 
done their duty; if they have executed their embassy^ 
and all will not avail, nevertheless they draw nigh un- 
to God in prayer, complain to him of the great per- 
verseness, stubbornness and contumacy of those, to 
whom they had been sent, and commit all to his Most 
Holy will, to do what seems good to him according to 
his great wisdom, and if this is the case, the condition 
of those who reject the calls of the gospel, must be de- 
plorable indeed, for the prayers and sighs which arise 
unto heaven, from faithful servants of God, and make 
known, the rejected graceof God, must bring down up- 
on the heads of those who reject the offered mercy, the 
frown of his offended majesty. 

APPLICATION. 

Behold my friends, these are the lamentable causes, the 
fatal obstacles, whereby men are kept back from coming 
unto Jesus, by true repentance and a living faith. Not- 
withstanding all the pleasing and friendly invitations of 



SERMON XVII. 



209 



God, his word and preaching thereof, still the impen- 
itent sinner is kept from enjoying the purchased bene- 
fits of grace and salvation, and consequently deprived 
of his souPs salvation. He is therefore to be blamed, 
because he casts himself voluntarily into ruin: for as 
long as he is stubborn, and uncircumcised in heart, so 
long does he resist the Holy Ghost, and casts all ad- 
monitions, warning and threatenings, behind him. 

Let us therefore, examine our hearts and see how we 
have conducted ourselves hitherto, in relation to these 
things. None can say, that the Lord has left any thing 
undone on his part. No, this gracious God did all 
things for us, that could promote our happiness. We 
have his precious vvord, in which as well as in sermons, 
his grace with all its purchased blessings, riches, and 
benefits, are offered unto us, in the most pleasing, and 
friendly manner possible; and we are most effectually 
admonished to appear at the great supper of our heaven- 
ly Father. The sacrament of the holy supper, which 
Jesus Christ instituted for that purpose, is to serve us 
as a visible assurance, — a precious pledge and seal, that 
he does truly feed our souls with his body and blood; 
with his purchased benefits, treasures and blessings, and 
that he actually did, as truly as we have received the 
blessed bread and wine, in his remembrance, suffer and 
die for our sins. 

What effect has all these friendly invitations, ^ — these 
agreeable and tender calls of God, had to induce you to 
come to the great supper? Have you been persuaded 
to live according to the commands of God.^ Have you 
appeared at this spiritual supper? Have you forsaken 
the state of nature, — the kingdom of Satan and of 
tiarkness? Have you come out from the world and de- 
nied yourselves? Have you entered on the way of 
true repentance and conversion? Have you a true and 
saving faith by which to fly to Jesus for refuge, — to 
Jay hold of him, and appropriate him to yourself, and 
are yon assured, that you have an interest in him? Do 
you heartily desire after the true food of the soul, — 
after tlie blessings and riches of the Lord Jesus? Do 
you rightly hunger and thirst thereafter? Have you 
shown by vour conduct that you are Christ's and that 

19* 



you have fellowship with him? Are you led, and go- 
verned by him, and do you strive to conform to his 
laws? What does your conscience say to these things? 
Oh, how feeble are the accusations of conscience! Do 
you not feel afraid when such interrogatories are put to 
you? Are you not thereby affected? Or have you lost 
all sense of feeling? Then it may, indeed, be more de- 
plorable among you than it really appears. Once and 
again you have been invited to the great supper, yet 
you have not come* Jesas has for a long time offered 
you pardon through the riches of his all-sulBciency ; 
yet, you come not; and it is no wonder. Your hearts 
cleave to the world; its husks are your only de- 
light. You have an undue concern for the things of the 
earth; ye are ensnared by prohibited cares; so that you 
take little or no time to think on the welfare of your 
souls, or satisfy the desires thereof. If you do at= 
tend to religious duties, you make them a secondary 
concern. But you are moreapt, wholly to neglect them, 
or rest satisfied with a mere attendance to external reli- 
gion, you take care perhaps not to commit gross immor- 
ality, and then flatter yourself that you have done all 
that is necessary: or of the rest wish to be excused. 
But do you think that this will pass with God? Do you 
think God will excuse you in that day, when you will 
be wont to say, we have a large family, we have many 
children, we had an extensive business to attend to; we 
had to see that we passed honorably through the world, 
and were anxious to be able to leave something for our 
childi|^en. Ah! these excuses will not stand the test!! 
Believe it not, that your external religion, or the exter» 
nal duties of Christianity, will be sufficient before God. 
Would to God there were no other reasons among 
many of you, that keep you from the great supper; 
from the enjoyment of the benefits of the grace of the 
Lord Jesus, than the cares of the world. But alas! 
many of you, especially among the youth, are wholly 
given up to the lust of the flesh, whose midnight sins 
cry to heaven. I verily believe, that the drunkards, 
the voluptuous, and other carnally-minded men, do not 
desire to come to the great supper, to the enjoyment of 
the blessings of the grace of the Lord Jesus; for they 



SERMOK XTII. 



211 



well know themselves, that these holy things are not 
for dogs; that these precious pearls are not to be cast 
among swine; they delight more in their sinful cursed, 
life, than in the fellowship of God in Christ JesuSy 
where the flesh, and the desires thereof must be cruci- 
fied. No wonder that the sacrament of the holy sup- 
per which sets forth, seals and imparts the benefits of 
the blessings of the Lord Jesus, are so badly received. 
I have had the sacrament twice here, and with God's 
will, shall hold a third, the ensuing week. But what 
is the reason that but few have yet appeared at the Lord's 
table? What is the reason? Have you this or some 
other doubt? Why have you so little confidence to 
make them known, that we might meet them by the 
word of God? Dare you live in enmity with any one? 
Why are you not reconciled? Certainly, under such 
circumstances, you can never be true christians; con° 
sequently there is no other reason why you do not 
come to the Lord's table, than that you well knoWy 
that you are yet in an unconverted state; and there- 
fore you consider yourselves unworthy thereof. Since 
it is so, it is much better that you absent yourselves; 
and we admonish every impenitent one to do so. But 
why do you not strive to be converted, that you may 
become worthy thereof? Why do you not pray God 
to give you for this purpose, strength and grace? Why 
do you continue sinning? Why do you love the world 
unlawfully? Why are you ^always carnally-minded? 
Why do you always live at variance^ and in enmitj 
with your fellow-men? 

Dare you think that I speak too hard, and too longj 
show me the contrary; show me that you are convert- 
ed, and I will heartily rejoice, and praise God with you. 
But in this matter, you may say and think what you 
please — I care little about it. As a servant of the Lord^, 
I will discharge my duty. Though I depend upon you 
for my maintenance, yet I care not for your money, but 
am solicitous for your souls, in order that I may sav© 
my own. 

We will, by the grace of God, celebrate the Lord'* 
supper, on Friday next, being the blessed birth-day of 
our Lord and Saviour Jesus Christ; and I most solemE- 



^12 



SERMON XVII. 



ly invite, not those that are impenitent, earthly and 
carnally-minded; but such as are penitents and believers* 
Therefore, arise, and come to Jesus, to the great supper 
©f our heavenly Father: come as penitent sinners; ac- 
knowledge the multitude of your sins; repent of them 
with godly sorrow; pray to the All-merciful God for 
forgiveness and grace. Then you shall live; yea^ then 
you shall live^ here in time, and through all eternity. 



SERMON XVIII, 



LUKE, CHAP. Xiv, T. 2l, 22a 

Then the master of the house, heiiig angry ^ said i& 
his servant^ Go out quickly into the streets and 
lanes of the city^ and bring in hither the poor ^ and 
the maimed, and the halt, and the blind, ^dnd the 
servant said^ Lord, it is done as thou hast com- 
manded^ and yet there is room. 

INTRODUCTION* 

«<For ye see your calling, brethren, how that not ma- 
ny wise men after the flesh, not many mighty, not ma- 
ny noble are called; but God hath chosen the foolish 
things of the world to confound the wise; and God hath 
chosen the weak things of the world to confound the 
things which are mighty; and base things of the world, 
and things that are despised, hath God chosen j yea, and 
things which are not, to bring to nought things that 
are,'^ (things that appear to be something.) 1 Cor. i. 
This, my friends, is the language of the apostle PauL 

If we have not thus to understand it as though the 
wise, the mighty, and the noble of the world, were ex- 
cluded from God, and the blessings of grace of the 
Lord Jesus — for experience militates against that which 
teaches us that there is at least a general and external 
call to all men, and that all are encouraged by the word 
of God to accept the terms of the gospel. But we have 
here only to understand that the wisdom, the power, 
and the nobleness of the word are an impediment to 
their salvation; inasmuch as they depend on those things, 
and that they engross their hearts, minds and afiections, 
and cause them to depart from, and finally, to forsake the 
true wisdom which cometh down from above^ unto sal- 



214 SERMON xriiL 

vation; from the power which we have to use to gain 
heaven, and from the true paths of virtue and godli- 
ness; whereby they stand in their own light, that they 
only become partakers of the external, and not the in- 
ternal powers necessary to salvation. 

God is no respecter of persons, and he deals with all 
according to his own good pleasure. Neither the sup- 
posed wisdom, nor the power, nor the nobleness of great 
things, can induce him to bemerciful withowt complying 
with the terms of salvation; nor can the things which 
appear weak and ignoble to the worldly, incline him 
not to accept of them most mercifully. In these things 
he acts diametrically opposite to the course of the 
world; yea, he that desires to rejoice on account of the 
grace of God, the riches of heaven, and of his salva- 
tion, must renounce every earthly power and conside- 
ration; he must renounce every noble thing of the 
world, and be delivered from all undue use of the 
things of the world, and his senses must be led captive 
10 the obedience of faith. He must learn to know his 
own folly, acknowledge his own weakness, and appear 
in the poverty of the spirit before God. Let his im- 
perfections be what they may, be they ever so great, 
these are all nothing; for the Lord will have us there to 
take refuge in the riches of his divine all-sufficiency, 
and enjoy the riches of his grace. Such he has chosen, 
such he particularly invites, he will supply the imper- 
fections, the wants, and the feebleness of such, to make 
them strong and powerful unto eternal life. 

The words of our text give us a plain instance 
thereof: Wherein it is shown how God bestows his 
grace, and the blessings of heaven, upon those who feel 
their impotency, their wants and infirmities, and who 
are desirous to enjoy them, although they are not un- 
frequently despised by the wise, the mighty, and the 
noble of this world, by earthly and carnally-minded 
hypocrites and sensualists. 

Since the whole matter is represented in a parable, we 
will therefore examine, 

Division L The commission which a certain lord gave 
his servant, and 



SERMON XVIir. 



215 



IL The account which the servant gave his lord after 
attending to the commission. 

First part, — God, who is rich in grace and mercy^ 
is represented to us, in the preceding part of the para- 
ble, as a man who made a great supper, as he has mad« 
rich provisions of blessings in Christ Jesus, to make 
him perfectly and eternally happy. But, as the invi» 
tation to this spiritual supper, as we showed in our dis- 
course on Sabbath last, was rejected by the obdurate 
Jews and carnally-minded persons, who follow their 
foot-steps; it is said, 

Then the master of the house^ beiii^ angry, God^ 
who is represented as ''a certain man,^^ in the begin- 
ning of the parable, buthere as 'Hhemaster of the house,^^ 
is a supremely great and perfect Being, and always hap- 
py in himself. We cannot ascribe to him the passion 
of anger, as it is common with man. The figurative 
mode of speech here used, is to be understood, if, in a 
nianner, becoming God, as his holy and righteous will 
to punish evil, and visit v/ith righteous judgment those 
who have abused his divine majesty. Nothing can of- 
fend the divine Being more; nothing merits liis puni- 
tive justice so richly, as the rejection of the blessings 
offered by Christ Jesus, on futile excuses, which are no- 
thing less than an avowed contempt thereof, and a tri- 
fling with the goodness and long-suifering of God; thus 
wantonly, treasuring up unto himself "wrath against 
the day of wrath, and revelation of the righteous judg- 
ment of God. Rom 2. Then God, who is righteous, 
gives over unto their own imagination, such as despise 
and reject his glory and his invaluable blessings, and 
bestow their alfections upon others. If earthly and 
carnally-minded men despise the riches and blessings of 
the kingdom of heaven, and will not come to enjoy the 
spiritual food; then he charges his servant, 

"Go out quickly into the streets and lanes of the 
city, and brins^ in hither the poor, and the maimed^ 
and the halt, and the blind. The proper sense of 
this passage is: After the great and chief among the 
Jews, as carnally and earthly-minded, and with these 
in general such as, with all their hearts, blindly adher- 



SERMON %VttU 



ed to the ceremonial law of Moses, had despised and 
rejected the means of grace; then these means are, in 
a special manner, proffered to publicans and sinners, who 
feel themselves spiritually poor, crippled, maimed and 
blind. As the Lord Jesus brought it to pass in Jerusa- 
lem, as the gospel history amply teaches us, that those 
who followed him, who were his audience, were for the 
greater part such men as were of low degree, and despis- 
ed by the world; this was the case in relation to his disci- 
ples and apostles. 

Bu-t, as the true disposition of such, is indicated as are 
effectually called to enjoy the great supper of the 
heavenly Father, and who are actually invited to 
participate in the blessings of the grace of the Lord Je* 
sus, it becomes us, under existing circumstances to ex» 
amine more closely into the disposition of those persons. 
For we must not imagine that this must be literally un- 
derstood. No: the poor here are, the spiritually poor; 
persons who sensibly feel and know their spiritual im- 
potency and unworthiness to do any thing good; yea, feel 
their many wants, and together with all their self-righ- 
teousness, the great imbecility of their understanding, 
of their will and affections; souls who can discover 
within themselves no faith, love, hope, patience, devo- 
tion and other blessings of the covenant of grace, who 
feel these things with the greatest degree of anguish. 
They are such persons who are in the first degree of 
true repentance and conversion. For, when a person 
becomes acquainted with himself in the light of God's 
word, which is the first step to a true change of heart; 
he discovers in himself nothing but the greatest poverty 
and want; that he has come far short of the glory of God, 
Rom. iii. That his mind cannot comprehend the things 
of the Spirit of God; that thev are foolishness unto him, 
and that he cannot discern them. 1 Cor. ii. That he 
is unable, either to will or to do; yea, that he is dead in 
trespasses and sins, and that he has been deprived of all 
that could supply his great spiritual wants snd necessi- 
ties. These are the broken spiritsand the contrite hearts 
which God will not despise. Psalm li. 17. Such a per- 
son seeks his righteousness, by true faith in Jesus Christ 
alone, and resorts to the treasures of the Redeem^r^s 



SERMON XVIII, 



211 



^ll-sufBeiency. to obtain pardon and eternal life. Those 
who are poor in spirit, are also called the 

Maimed and halt. — They are such as deny them- 
selves; who cut off their offending hand, or foot, and 
cast it away; that is, they resist, by the grace of God, 
the sinful lusts and affections of their hearts, whereby 
their bodily members may be unlawfully used to do 
sinful actions. They are such therefore, as go out from 
among the world, and no longer conform to its sinful 
practices, but who deny themselves all evil works: 
therefore the world considers them as frail, miserable, 
snd despised. There are others under the same cir- 
cumstances, who consider themselves as maimed, and 
halt, and as spiritually poor; because tliey feel unwor- 
thy to walk in the ways of the commands of God, 
and who are working out their soul's salvation with 
fear and trembling: because they are sensible of" their 
own insufficiency. Both are consequences of true spir- 
itual poverty. For as he who is spiritually manded 
seeks, by the grace of God, to deny him.self, and to 
avoid every, thing that occasions spiritual poverty, 
namely, sin, and the lusts and temptation of sin; he 
also knows and feels the entire inability of his own 
strength, to devise other methods. Both, therefore, 
are motives, to induce him to go to the fountain of sal- 
vation, to the physician of Israel. Hence also, tlie 

Blind are added. The spiritually blind in the 
strictest sense, are such, as have no knowledge of God, 
of his ways, and of themselves. But we cannot extend 
thus far here; for by the spiritually blind here, we 
have at least to understand such as have beo:un to have 
alight of saving knowledge of God, and of themselves; 
yet, in such a manner that they thereby begin {\\Wy X^o 
know their spiritual blindness; that they begin rightLy 
to know how much they are lacking of saving know- 
ledge, and how far they are yet from beholding the Sun 
of Righteousness. This, therefore, is a part of the 
true poverty of the spirit. For hereby a person knows 
and feels the great blindness and ignorance of his un- 
derstanding, and his inability to see the wonders of 
God in his law. In short, they are those to whom, has 
not yet arisen, the light of a true saving faith; and with 

50 



21B 



SERMON XVIir. 



whom a living faith is as a covered fire; so that they 
cannot, as yet, look upon Jesus as the author and fin* 
isher of faith: but they are invited to come, that they 
may |^et eye- salve. 

Second part, — On these and the like souls, the pro- 
claimed and offered blessings of grace, and the favours 
of the Lord Jesus, have a different effect from what they 
had on the earthly and carnally-minded. Therefore it is 
said, Lord it is done as thou hast commanded , 

There can be nothing more acceptable to a sinner 
who is pressed down with a load, and distressed on ac- 
count of sin, than the invaluable riches and blessings of 
the Lord Jesus, as they are spread before his eyes, when 
offered unto him. in a friendly and affectionate manner. 
Unto such an one, it must be joyful news, a precious 
halsom upon his head, w^ine and oil to his wounds, his 
stripes and his sores. He accepts joyfully, the graci- 
ous invitations of Jesus to the blessings and means of 
grace. He ardently hungers and thirsts after spiritual 
food and heavenly blessings. As the hart panteth af- 
ter the water brooks, so panteth his soul after God — his 
soul thirsts for God, for the living God, after Jesus, the 
fountain of life. Then he arises, without delay, and 
comes to enjoy the great supper; being encouraged by 
povv'er from on high, he presses forward through every 
hindrance. Being clothed with spiritual pinions from 
on high, he flies into the arms of the faithful Saviour. 
He opens v/ide his mouth, that Jesus may fill it with 
himself. In the enjoyments of Emmanuel, he forgets 
every workliy consideration, and seeks only to find en- 
joyment in him. 

*When faithful servants of the Lord see such fruits 
of tlieir labours, such consequences of their mission, 
Ihev approacli God and say, Lord, it is done as thou 
hast commanded. The souls thou intendest to refresh 
with the means and blessings of salvation, have accept- 
ed thy friendly invitationthroughus; they have came, — 
they are actually present, — they are waiting thy pro- 
mise! And Jesus the chief ser\^antof the houseofhisheav- 
enly Father, how does he rejoice, if he gains such souls! 
Then he approaches as a faithful, as an all-powerful ad- 
vocate to the Father. My Father, he exclaims, it is 



SERMON XVIII. 



219 



done as thoic hast commanded. Souls have been 
gained for thee and me; souls have obeyed thy divine 
call, and have attended thy great supper; they are poor, 
they are feeble, they are blind, they need thy help; 
therefore, grant them the blessings and favors, which 
cost me so dear, which 1 have purchased with my pre- 
cious blood. Then Jesus gives himself, unto such 
souls, as spiritual food. He bestows himself with all 
iiis means and blessings of grace. '^Eat, it is said, eat, 
0 friends; yea, drink; drink, abundantly, 0 beloved.*' 
Cant. 5. He will clothe them with the garments of 
salvation; he will cover them with the robe of righte- 
ousness; he will make them wise unto salvation; he 
will enlighten their understanding, that they ma}' discern 
the things of the Spirit of God; that the}' may see the 
wonders of the law of God. He sanctiiies their will, 
that they may only do the commands of God. He so 
constitutes them, as to enable then"i to live and do good, 
and walk with delight in the ways of his statutes witli 
joy; that they may rise as on eagle's wings, walk and 
not become weary, and faint not. He bestows the gold 
of faith, that they may walk in the light, as he is in the 
light, and have fellowship with h.im. 

Notwithstanding the bountiful ness of the Heavenly 
Father, and the Lord Jesus, to such souls, yet the 
treasures of his divine all-suiSciency, are never ex- 
hausted. jNIany more may satisfy and refresh their 
souls. Therefore it is said, ''And yet there is room.'^^ 

The riches, the goodness, the grace and inercy of 
God is so endlessly great, and the precious merits of the 
Redeemer of man, are of such an extent, that those can 
never be exhausted, nor this impaired. Unnumbered 
souls have come to Christ, and yet there is still room for 
others. This divine fountain of life will never be exhaust- 
ed; but the more that thirsty persons attend, the stronger 
it flows to the salvation of indigent sinners. Yet there 
is room. The number of souls who seek and find sal- 
vation in the Redeemer, is far less than it ought to be, 
for the sake of their own salvation, many more ought 
to come. ^'For many are called but few are chosen. " 
Mat. xxii. 14. There are but few who come unto him 
as poor, maimed, halt, and blind. Yet there is room. 



220 



SERMON XVIII. 



As long as the sinner lives in this time of grace, as long 
as it is called to day; so long they have access. A& 
long as this earth, and men who need redemption, are 
in existence, so long Jesus will continue to be a Sa- 
viour and Redeemer of needy sinners. But after thi^ 
life, — after the general judgment, there will then be no 
more room. Then the door of grace, — the door of 
the marriage hall will be closed, and no foolish virgins 
will be any more admitted, 

APPLICATION. 

Now, my friends, here you have the disposition of 
those who are invited to the Lord^s supper, to enjoy the 
means and blessings of the grace of the Lord Jesus, to 
receive the forgiveness of sin, righteousness and eter- 
nal life. For the supper which was ordained by the 
Lord Jesus, has the outward signs and seals thereof; 
yea, it actually imparts them to those, who receive it by 
faith. And he that can comfort' himself, with the bene- 
fits of the grace of the Lord Jesus, as the spiritually re- 
presented and sealed benefits — he dare not hesitate to 
approach the outward signs and seals, in order to have 
his soul nourished with the true body and blood of 
Christ. These are the souls of such as ought to 
appear there. We do no expect perfect souls — for these 
are not to be found, in this state of imperfection. If 
they are but spiritually poor, maimed, halt, and blind^ 
thev are still welcome. But, if one has already begun, 
to be strong in the Lord, such an one, ma}^ the more 
joyfully come unto Jesus, and be refreshed anew. And 
there will never be wanting defects in the spiritually 
poor, which will make it even necessary to be strength- 
ened and refreshed anew. 

And as it is our intention, to appear to morrow, at 
the table of the Lord Jesus, to be visibly assured of 
his benefits of grace. How is it with our souls? Have 
we the necessary qualifications of worthy guests of the 
Lord Jesus, and is our disposition such as is requisite 
thereto? Well let us institute an examination! Are 
we truly poor in spirit? Do we know and feel the 



SERMON XVIit. 



221 



many imperfections, to which we are subjected by na- 
ture, the blindness of our understanding, the unholi- 
nessof our will, the total perverseness of all our affec- 
tions? Do we know and feel ourselves as spiritually 
maimed and halt, as imperfect and unable to perform 
the great work of our own salvation? Do we know and 
feel our spiritual blindness, yet so, as to have the least 
spark of true faith, and the least hope of a living and 
saving knowledge within us? And to examine those 
who having had already appeared at the Lord^s table. 
How have you conducted yourselves since? Have you 
sought to become rich in Christ? Have you attained a 
readiness? Have you been industrious? Have you been 
assiduously engaged in doing good? Have you increas- 
ed in faith and saving knowledge? And what is still 
more necessary, do you still feel your great imperfec 
tion? And do you notwithstanding know yourself as 
spiritually poor? 

Were I to ask one after another, to be sure I would 
hear you all say, Yes! Yes! we are miserable, frail, blind; 
we are just as you say. But, alas! this is not the 
question; but the question is. Do you sensibly feel it? 
Are you of a contrite spirit, of a broken heart? Are 
3'0i; solicitous to be released therefrom; and are you in 
the beginning of true conversion? For it does not 
depend upon knowing, but there must also be a feeling 
sense thereof, to show itself, by a true change of heart. 
But those of you who have been for a long time in a 
state of grace, are but few, or must be unknown to me. 
Would to God, that you all were in a state of true re- 
repentance and conversion, and were assembled here 
as spiritually poor, and impotent; then I would salute 
you all as true guests of the table of the Lord. But I 
greatly fear that you are not all such, and that you in 
part stand in danger of approaching the table of the 
Lord unworthily; or at least, without receiving the 
proper benefit thereof. There is indeed a respectable 
number of guests assembled here; but yet there is room: 
there still might be many more — perhaps they will be 
like those who bought land, oxen, or taken a wife, and 
begin to excuse themselves, or that they cannot come — 
perhaps they may also considerthemselvei^ as unworthy : 

9n* 



£23 SERMON XVIir. 

well, let us pause till they enter into thennseTves, and 
till the Lord brings them forward. But I fear that 
among this small number, there are many unworthy 
guests. 

I am not here to make any one faint hearted, or to 
deter any one, but much less to kiss you and take you 
up into my arms and make you secure. I will do m}- 
duty, and warn every one from receiving unworthily 
tliis holy supper. The rest is left with each man's own 
conscience. What you, therefore/are wanting, you must 
strive for by the grace of God. And, 0! do it with- 
out delay; do it in the present hour, if you have not 
yet. Let my discourse have free course among you — 
and seek to possess the true qualifications of the worthy 
guest of the Lord Jesus. Cast yourselves at home up- 
on your knees in secret, and pray God that he would 
give you strength and grace thereto, and by his assis- 
tance, become spiritually poor. Come to a true feelings 
a knowledge of your spiritual wants, your spiritual in- 
sufficiency — look at yourselves by God's holy law, as 
in a mirror — there you will see the evil you have done, 
and the good which you omitted, if you compare your life 
and deportment. Let your hearts be touched, and en- 
deavor to feel that you are extremely wretched, frail 
and blind, and thereby moved to take refuge in the great 
riches of the grace and mercy of God, in Christ Jesus. 
Pray the Lord for eye-salve, for an enlightened under- 
standing — for a saving knowledgeof him and yourselves. 
Seek for the merciful, paternal heart of God, seek to 
touch the loving Saviour of sinners, by representing 
your true case. If you cannot find words suitable 
tiiereto, send forth ardent groans heavenward, and be 
earnestly resolved, by the grace of God, to shun all 
manner of sin, to avail yourselves of every opportuni- 
ty, to flee from it — that you do, at least, no more sin 
knowingly. 

Attend to all this, and if you have been truly con- 
verted, or have made considerable progress therein — be 
ever mindful of human frailties and imperfections — 
know your own wants and weaknesses — humble your- 
selves before God — pray to him for the forgiveness of 
your sins, and be not unmindful of your secret faults^. 



SERMON xvnr. 



Supplicate his forgiving mercy, that he will not, for 
Christ's sake, impute to you the sins you have hitherto 
been guilt}^ of. If your heart he wrung with anguish, 
especially you who have to seek, by the grace of God, 
first to become spiritually poor, be of good cheer — 
think that Jesus has invited the poor, the maimed, the 
halt and blind. Take refuge in him by faith — appear 
at his table, and he will feed you, and give you drink to 
eternal life. Amen. 



SERMON XIX. 



ACTS, CHAP. ii. VERSE 1 4. 

And ivhen the day of Penticost was fully come^ they 
ivci^e all with one accord^ in one place,; and sudden- 
ly there came a sound from heaven^ as of a rush- 
ing mighty windy and it filled all the house ivhere 
they were sitting, And there appeared unto them 
cloven tongues, like as of fire, and it sat upon each 
of them; and they ivere all filled with the Holy 
Ghost, and began to speak with tongues, as the 
Spii'it gave them utterance, 

FJRST INTRODUCTION. 

^^I will be with thy mouth, and teach thee what thou 
shalt say/^ This, respected audience, is the glorious 
promise which the Lord made unto Moses. Ex. iv, 12 « 

The Lord God had called Moses to speak in his, the 
Lord's, name to Pharoah, that he would suffer the chil- 
dren of Israel to go and depart from their bondage. 
Moses excused himself by saying, that he was not a 
man of eloquence, but slow of speech, and slow of 
tongue; that he could not plainly set forth, and readily 
make known, the matter. But the Lord answered him, 
that he had made man's mouth; it was he that made the 
dumb speak — the blind see; that he would be with his 
mouth, to promote the message, and to teach him what 
to say* But, as Moses made another apology, the hea- 
viness of his speech was not removed, on account of 
his mistrust; but God gave him Aaron, his brother, to 
be his mouth. 

There is no doubt, my friends, but that there is some- 
thing of a mysterious nature in the whole life of Mo- 
ses, as is the case in the instance before us. Since Mo- 



SERMON XIX, 



225 



ses, as the Mediator, by whom the law was given, when 
considered in all things, the heaviness of his tongue 
may represent, that we cannot be justified by the law, 
or thereby be enabled to approach God with joy; that 
under the law, every mouth must be stopped; and, that 
we cannot receive the Spirit by the works of the law^ 
but by faith, through preaching. 

And, indeed, that which w^as not fulfilled in Moses, 
Vv'as fulfilled in the spiritual redemption through Christ, 
in his disciples and apostles; these were to proclaim the 
word of their Lord and Master, to kings and Gentile 
nations, and make known his church as a promised in- 
heritance to ihe world. When they were called and 
sent forth, they had a like promise made them: I will 
be with you, saith the Son of the Most High; I will be 
v/ith you, that is, with your mouth, and teach you what 
ye shall say, even to the end of the world. And this 
promise was remarkably fulfilled on this day, the day 
of Penticost; the Lord was with their mouths; he taught 
them what to say, when he poured out his Spirit upon 
them so profusely, that they were filled therewith, and 
spake in diverse languages, declaring the great wonders 
of God. 

We will speak of this miraculous outpouring of the 
Holy Ghost, as we are assembled, to-day, to celebrate 
the Lord's supper, by considering the portion of the 
word of God before us, 

ACTS^ ii. 1 — 4. 

And when the day of Penticost was fully come, they 
were all, with one accord, in one place; and suddenly 
there came a sound from heaven, as of a rushing mighty 
wind; and itfilledallthe house where they were sitting; 
and there appeared unto them cloven tongues, like as of 
fire, and it sat upon each of them; and they were all 
filled with the Holy Ghost, and began to speak with 
tongues, as the Spirit gave them utterance, 

SECOND INTRODUCTION. 

Respected auditory! remarkable and mysterious was. 



226 



SERMON XIX. 



that vision of Isaiah: ''In the year that king UzziaFi 
died, there he saw the Lord sitting upon a throne, higli 
and lifted up, and his train filled the temple.'^ Isa. vi. 1. 

Without doubt, the Lord, who is here mentioned, 
is none other than the great, the true and eternal God, 
who is called Adonia and Jehovah, which are his 
names, and are not given to any other. And especially 
it must be so understood here, as he is one in Being, 
and triune in Person^ namely, the Father, the Son, and 
the Holy Ghost; and in ^his vision, there was not only 
the Father, and the Son, but the Holy Ghost also, who 
with the Father and the Son, is alike the eternal God, 
and of one Being, in wliich the apostle Paul confirms 
us, when he expounds this chapter, by the Holy Ghost, 
Acts, xxviii, 25. 

Of this Lord it is said, that he sitteth upon a thronej 
high and lifted up; and we might very properly hereby 
understand the angel of the covenant, who, after having 
finished his surety-ship, after having accomplished the 
redemption, sat himself upon the throne of majesty on 
high, which his Father allotted him, after having con- 
quered, and so much the more, as it is said that his train 
filled the whole temple whereby we have not only to 
understand his providence, but his governing and reign- 
ino; over his church. 

Nor does this prevent us from understanding, by 
the train of his garment which filled the whole temple, 
the benefits and blessings of the Lord Jesus, which he 
purchased as mediator, namel}^ his Holy Ghost and the 
gifts thereof, which he has sent down, and poured out 
upon his church, which is represented by his temple. 
A truth which we find alike prefigured by the oint- 
ment of Aaron, of which David speaks, ''It is like the 
precious ointment upon the head, that ran down upon 
the beard, even Aaron's beard: that went down to the 
skirts of his garment." Psalm 133. And this is the 
more probable, in relation to Christ; for in him all 
fulness should dwell. Col. i. Of whose fulness we may 
receive grace for grace. John 1. 

In a word, the excelling of the church of the New 
Testament, was made known to the prophet by this 
vision, that there would be a tinie when the train of 



SERMON XIX » 



the government of Christ would fill the whole temple, 
that the Lord Jesus by virtue of the promises made by 
him^ would in the fulness of time, send down his Spirit 
from his Father, and richly fill his spiritual temple, 
pour down his Spirit upon his children in streams like 
water, and it has also been accomplished in the fulness of 
time, as may be seen from the words just read in j^our 
hearing. 

Contents. — The text contains a particular descrip- 
tion of a remarkable out-pouring of the Holy Ghost up- 
on the apostles, and the operations thereof, namely, 
the gifts to speak diverse languages, to teach the peo- 
ple, to the end introduced and mentioned by Luke, to 
convince every one, Jesus still lived, and was exalted 
at the right hand of God. 

Connection. — In the preceding chapter, Luke de* 
scribes the ascension of Christ; on which occasion, his 
disciples were present as witnesses; he also relates the 
appearance of two men clothed in white raiment, who 
instructed them as to the purposes of Christ's ascension. 
The disciples return immediately to Jerusalem, the 
place where the promised dispensation of the Holy 
Spirit was to be fulfilled. Being solicitous that the 
vacancy occasioned by the defection of Judas, might be 
supplied, the}^ proceeded afterwards to the election of 
a person to fill it; and the lot fell upon Matthias. As 
they continued in prayer and supplication, Luke gives 
us to understand, it happened quite unexpectedly, that 
as they were yet with one accord in one place, "sud- 
denly there came a sound ^^"^ ^^c, <5'C. 

In considering this, we will have to notice, 

Division I. The miraculous out-pouring of the Holy 
Ghost, and 

II. Its miraculous and powerful operation. 

First part. —-We have again to notice in the first 
part, 

L The occasion on which, the Holy Ghost was poured 
out. 



II. The out-pouring itself. 



22S 



SERMON XIX. 



I. The occasion on which the Holy Ghost was pour- 
ed out, is particularly described in verse 1. And when 
the day of Penticost icas fitUy come, they icere all 
ivith one accord in one place; where we will consider, 

1. The persons. 

2. The time 

3. The place. 

4. The description, or conditions of the persons, 

1. The time when the Holy Ghost was poured out^ 
was when the day of Penticost was fully come, name- 
ly at the day of Penticost^ which was the tenth after 
the ascension of Christ, 

This feast was one of the three great annual feasts, 
which the children of Israel, were solemnly to celebrate 
according to God^s appointment, and took place fifty 
days after the Pascha, or Easrer-feast, at which Jesus 
arose from the dead; hence it has the name Penticost, 
being taken from the Greek, which properly means fifty 
days, and on which account it is also called the feast 
of sevenii^eeks, Deut. xvi. 

It was not without cause^ that the day of Penticost, 
was selected for the descent of the Holy Ghost, in a 
miraculous manner, upon the apostles, for on that day, 
the children of Israel were, by the command of God, 
to bring to the Lord the first born, and first-fruits, as a 
voluntary offering, in order that th'e whole earth might 
be thereby sanctified, and thus Christ, on that day, 
poured out his Spirit upon his disciples, to offer and 
sanctify, and dedicate them to his heavenly Father, as 
the firstlings of his church; in order that by their services, 
in preaching the gospel, the whole world might be led 
to God, and made to believe and be sanctified unto the 
Lord. Moreover, it happened on this day, because 
on it, Jerusalem was thronged with Jews and prosel- 
ytes from all regions, far and near, and in such a man- 
-^"^ -^.s that the unheard-of miracles, accompanying, 
At-pouring of the Holy Ghost upon the disciples, 



SERMON XIX. 



229 



^ic^ht, n6t only be made known in Jerusalem, but 
ihroughout the whole world. Thus Christ himself, 
frequently came to the feast at Jerusalem, for the pur- 
pose of making known his wonders and signs unto all, 
i-n order to bring forth the more fruit; as we learn 
from John ii, v, vii, x, xii, and in the conduct of 
Paul, Acts XX. 

2. And this, as may readily be supposed, happened 
at Jerusalem, where the disciples were commanded to 
be assembled, and to remain there, and not depart 
thence; (Acts i.) whither they had gone after his as- 
cension; verse 12; and they were there, confidently 
waiting for the fulfilment of the promibe. And thi-s 
was also to take place in Jerusalen, because it had been 
predicted long before^ ''for out of Zion shall go forth 
the law, and the word of the Lord from Jerusalem.^' 
Isa. ii. Yea, the Lord sent forth the sceptre of his 
kingdom out of Zion. Psalm ex. 

3. This miracle happened to those, who were all 
with one accord in one place, according to Luke's state- 
ment, no doubt, these were the twelve apostles, though 
it might possibly be, that the 07ie hundred and twenty 
were present, who are mentioned in the first chapter; 
inasmuch as not only the apostles received the extra- 
ordinary gifts of the Holy Ghost, as may be seen by 
the case of Cornelius, with many others. Acts x. li, 

4. Be this as it may, it is certain, it was those of 
whom it is said, They were with one accord in the 
same place. They did not contend who should have 
the preference; but sat together in brotherly love and 
union. They were as one heart, one soul; they all 
looked for the promise, and simultaneously prayed to 
God for the fulfilment thereof. In them was verified 
the saying, '^Behold, how good and how pleasant it \s 
for brethren to dwell together in unity! Psalm cxxxiii. 
This was the promise made by Christ: Where two or 
three are gathered in my name, there lam in the midst 
of them. Matt, xviii. 

IL As these were together with one accord, the prom- 
ise of sending the Holy Ghost, was fulfilled: "^nd sud- 
denly there came a sound from heaven, as of a rush- 

21 



230 



ing mighty windy and if filled, the house where they 
were stitting^^ 

When kings and princes of the earth, at any place 
enter a tOH^n, it is customary for them to be preceded 
by the sound of drums and trumpets, and hence it is not 
a matter of astonishment, that the Lord our God, or 
his Spirit, when he descends in a special manner into a 
place, and makes his appearance, that he should make 
known his approach, or appearance by remarkable signs. 
Thus we read, when he descended upon Sinai to give 
his law, ^'that there were thunderings and lightnings^ 
and the voice of a trumpet exceeding loud.^^ Exod. xix. 
But the appearance of the Lord unto Elijah is remark- 
able, namely, v/hen the Lord appeared unto the prophet, 
^'The Lord passed by, and a great and strong wind 
rent the mountains, and broke in pieces the rocks be- 
fore the Lord; but the I^ord was not in the win.d; and 
after the wind, an earthquake; but the Lord was not 
in the earthquake; and after the earthquake a fire, but 
the Lord, was not in the fire; and after the fire a still 
small voice;''' in this the Lord was. 1 Kings xix. Which 
i^igns preceded the appearance and presence of the 
Lord, to h.is disciplciS, for there was fire seen, and the 
lushing of a mighty wind was heard. 

The Holy Ghost is frequently described in scripture^ 
p>s a wind and breathing of the Lord. Thus it is said 
of Jesus: he breathed on his disciples, and said unto 
them, receive ye the Holy Ghost. John xx. Whence 
the v:ord spirit is derived from breathing, and is there- 
fore, ascribed to the Holy Ghost, the person, proceed- 
ing as a breath from the Father and the Son. Therefore, 
his operations are likened unto the wind, the Saviour 
says, ^-The wind bloweth where it listeth, and thou 
hearst the sound thereof, but canst not tell w^hence it 
it cometh, and whither it goeth, so is every one that is 
born of the Spirit.^^ John iii. Even as the wind causes 
the greater part of motions in the air, so the Holy 
Ghost affects our souls, and moves us to do good ; yea, 
he cleanses them, even as does the wind, the air, and 
causes the believing to bring forth fruit meet for re- 
pentance* 

This rushing as of a mighty wind was especially 



SERMON XIX. 



231 



heard in the house where the disciples had met, and this 
might signify, that the Gospel, which the disciple-i 
were to preach in thepo^verof the Holy Ghost, w^as to 
break through into ail the world, make low all exalted 
places, and overcome all the powers that would resist it. 
Yea, that the disciples and apostles should lift their 
voices as a trumpet, -and by the Spirit, as the spirit of 
regeneration, bring-ftM'lh many children unto the Lord 
Jesus, from every part of the world, through the co- 
operating influence of the Holy Ghost. 

But there was someting else, revealed by this ir.ighty 
rushing of wind, which caused great astonishment, 
Fo)^ their tongues appeared cloven as if they were 
fiery ^ and it sat upon each of ihem,^ 

The tongue is an organ of languap;e, and a glorious 
means to praise God, to bless our fellow man, and to 
instruct him, to entertain company, and to render com- 
pany agreeable; yea, to make known to others the 
thoughts of the heart; and it appears that it pleased the 
Holy Ghost, to appear among the disciples of Christy 
in the form of tongues, thereby to signify, that he 
would speak through them, to preach the words of the 
gospel to others, and put into their mouth what to say 
to the praise of God, and to the edification of their fel- 
lowmen; to which Paul alludes when he sailh, ^'Now 
then we are ambassadors for Christ, as though God did 
beseech you by us: we pray you in Christ's stead, be 
ye reconciled to God." 2 Cor. v. 20. 

These tongues appeared as though they were cloven, 
or divided; an emblem of the manifold gifts and diverse 
languages, which the Holy Ghost should work in the 
apostles, namely, that they should preach in diverse 
languages, the wonders of God, and preach the gespei 
unto Gentiles, and unto every nation of the earth. For- 
merly, when the tower of Babel was building, the con- 
fusion of tongues was the cause of a great dispersion, 
into all the world, as it was a judgment upon their 
pride. But here, on the contrary, by the means of 
many languages, all nations, tongues, and Gentiles, 
were to be united by faith unto salvation, into one con- 



^LtUther's trii,nslatioi\. 



23-2 



SERMON XI3C. 



gregation, and nations to be brought together and united 
with each other in the unity of faith, so that all na- 
tions should speak the language of Canaan, according 
to the prediction of Isaiah, xix. 18. 

But these tongues appeared as being fiery^ This 
was an assurance to the disciples and apostles, 

1. That the Holy Ghost would enlighten them, make 
them lights of the world, in order clearly and fully i& 
set forth what might be obscure, in the writings of Mo- 
ses and the prophets. 

2. That the Holy Ghost, as a spiritual and purifying 
fire, which burns up as it were all uncleanness with its 
all-consuming glow, would then cleanse,, and purify, not 
only their hearts, but all the hearts of those who should 
believe on Christ, through their preaching. So one of 
the Seraphims flew unto the prophet, having a live 
eoal in his hand, and purified the lips of the prophet. 
Isa, vi. 

3. That the Holy Ghost would inflame them with love 
toward God, without which influence, tbey were by 
nature cold as ice; nay, they were awakened to a fervent 
zeal, for the ho«or of Gad, so that they dreaded no dan- 
gers, but regardless of all, preached boldly, and publicly, 
in the name of the Lord Jesu^, unto all, and exhorted 
them to believe in him, in order to be saved. 

These cloven, fiery tongues, sat themselves vpon 
each of the apostles^ to assure them, that the gifts of 
the Holy Ghost, would forever abide with them, and 
ever rest upon them, so as to make them his temple^ 
and to dwell therein. 

Second paj^t. — Were these miracles and the circum- 
stances remakableuntotheml No lessextraordinary weie 
the operations, namely, the out-pouring of the Holj 
Ghost itself; for tkey^ all who were assembled, wert 
all filled with the Holy Ghost^ and began to speak 
with other tongues^ as the Spirit gave them utterance^ 

The apostles had previously received the Holy Ghost^ 
for they believed that Jesus Christ was the Son of God; 
this can be said of none, except of those who have the 
Holy Ghost, inasmuch as faith is the fruit of the 
Holy Ghost. Gal. v. It is written, *'No man can say 
that Jesus is the Lord, but by the Holy Ghost/^ 1 Cor* ^- 



SERMON XIX. 



233 



xii. 3. Moreover, Jesus breathed upon them and said, 
^*Reeeive the Holy Ghost,'' John xx. When it ig 
said here, that they received the Holy Ghost, and were 
filled therewith, we have to make a difference between 
the gifts of the Holy Ghost, which are common to all, 
and those gifts which are given to but a few, between 
the ordinary and extraordinary. Here then we have 
to understand, besides the ordinary, also the extraor- 
dinary, namely, a perfect faith in Christ, a fervent love 
to God and man, and then also the gifts of wisdom, 
and knowledge of divine truths, the gifts of working 
iniracles, the gift of speaking many strange languages; 
and we have also to consider, that before this, they 
were fishermen, and unlearned, but now having re- 
ceived divine wisdom and knowledge, of the things 
which God revealed in his word, and to publish them 
in many strange languages. 

For Luke says in the sequel, '^And they began to 
^peah with other tongues Truly, this was an as- 
tonishing, and never-heard of occurrence, they, who 
were before ignorant, at once knew all truth; tr.ey w'ho 
before knew but one language, namely, the language 
of Canaan, speak in many strange languages, and re- 
late, to the astonishment of all, the great doings of 
God. Not however, as though they spoke their own 
language, and were understood by those, who spoke 
different languages; thus the miracle would not have 
been with the apostles, but rather with those who 
heard them; therefore, they spake many languages, as 
Paul makes mention. Cor. xiv. 

And this was the m.ore necessary, as they were to go 
into all the world, and to preach the Gospel of Jesus 
Christ unto the Gentiles; therefore, they had need 
of more than one language, they spake them as 
the Spirit gave them utterance, for all this is wrought 
by the Holy Ghost, and he imparts it unto each, ac- 
cording to his will. 1 Cor. xii, 

APPLICATION. 

Behold, beloved friends, in this way our Saviour ful- 
filkd his procTiise in the most glorious manner, which 

^^ * 



SERMON XIX. 



be had made unto his disciples, and qualified them, i& 
be his witnesses, not only at Jerusalem, and in all Judea^ 
and Samaria, but to the ends of the earth. And hereby 
he fuimied the manifold prophesies of this rich effu- 
sion or out-pouring of the Holy Ghost. Here he 
poured out water upon him that is thirsty, and floods 
upon the dry ground; and his Spirit upon their seed, 
and his blessing upon their offspring. Isa. 44. Thus, 
the Spirit was poured ou: from on high, and the wilder- 
ness made a fruitful field, and the fruitful field accounted 
a forest. Isa. 32. These were the gifts which the exalted 
Messiah received for men, after he had led captivity 
captive. Psalm Ixviii. 18. 

But none must think, that this great favor of the out- 
pouring of the Holy Ghost, was only for the first dis- 
ciples and apostles. 0 no, for the Spirit was to be pour- 
ed out upon all flesh, sons and daughters were to pro- 
phe;:y, old men were to have dreams, and young men 
to see visions. Joel ii. 28. Hence, Peter observes in 
his first discourse, ^'For the promise is unto you, and 
to your children, and to all that are afar off, even as 
many as \ he Lord our God shall calL^^ Acts ii. 29. And 
Paul , assures the believing Galatians, '^And because 
3^ou are sons, God hath sent forth the Spirit of his Son 
into your hearts/^ Gal. vi 6. If the Holy Ghost, does 
not now impart such extraordinary gifts, as to speak in 
many languages, and to work miracles, he still operates, 
as wiiid and fire, in the hearts of those, where he has 
commenced his work, to bring men over into the king- 
dom of God; into the liberty of the children of God; yea, 
then he operates pow^erfully in the heart; he fills such 
with fear, and dread, on account of sin, and a sense 
of w^eakness, and desert of hell: the word of God is, 
as a fire in the heart, whereby man is moved to turn from 
the love of the world and of sin, unto Jesus; to- turn 
from darkness unto light, from the power of Satan unto 
God; the heart is melted, and purified through faith, 
and made warm by divine love; we hear a different 
language, which was before unknown, wdiich was not 
acquired of man, but which is only taught by the Holy 
Ghost; we receive lips, as it were, wdiich acknowledge 
the name of Jesus, and a tongue which speaks of the^ 
^reat wonders of God. 



SESMUN XIX. 



235 



Thus, and in this manner the Holy Ghost comes up- 
on every heir of the New Tesliiment; upon all who 
follow the footseps of the disciples of the Lord Jesus 
Christ, who are together in union, prayer, and suppli- 
cation; I repeat it, those who follow the footsteps of 
the disciples of the Lord Jesus, who are together in 
prayer and supplication. 

For such, who evince great excitements, but which 
are not caused by the wind of the powerful operations 
of the Holy Ghost, but by their depraved hearts; by 
their sinful lusts aud affections; such, whose tongues are 
mute, and as it wei'e, spiritually paralized as to the praise 
of God, and on the other hand, inflamed of hell, filled 
with malice and calumniation, full of bitterness, wrath, 
fury and blasphemy: such, whose mouths are filled 
with cursings, falsehood and deceit, whose mouth is an 
open sepulchre, who work deceitfulness with their 
tongues; such, who, instead of speaking of the great 
wonders of God, much more speak things unbecoming 
a christian'; sue!., -is are satisfied with the gifts of the 
Spirit, satisfi'jci w-th the literal: knowledge thereof, who 
think, that it is r'^ jient if the}- can but speak of God, 
and of his ways, And nre very little concerned about the 
saving pifts of li^iO Holy Ghost, especially about the 
love whic "'. '^vas so ^rreat among^the primitive christians;- 
such as, V should live in union, have among 

them not/: . on ; among whom, instead of 

the spirit of ve, the spirit of envy, the spirit of ha- 
tred, and of bitterness; who. with their lips, speak 
much of lov.^., but whose hearts are filled with hatred: 
such who are united in the works of the devil: All 
such, I say, cannot possibly com.fort themselves with 
becoming parta^cers of the great blessings of the out- 
pouring of the Holy Ghost, as long as they continue in 
this condition. 

ley are the more miserable, the more unhappy; 
for he that has not the Spirit of Christ is none of his^ 
and he that is none of Christ's, hath no part or interest 
io the purchased benefits and means of grace, no hopes 
to have his sins forgiven, nor to be justified, nor to have 
any right to eternal life. In the distresses and tribula- 
^on« to which they are subject in this life, they have nm 



SHRMOK XlKi 



comforter; anu, finally, their misery is fully manifest- 
ed; for Ihey will never inherit the kingdom of God, 
**twice dead, and plucked up by the roots, they will be 
cast into everlasting fire/' 

Therefore, examine yourselves, my friends! and if 
yoii are guilty of what I mentioned above, 0, do you 
take into consideration your unhappy condition; l^ok 
upon the awful, endless misery^ that is speedily meet- 
ing you. But would you escape that misery, and on 
the contrary, see the promise of the outpouring of the 
Holy Ghost fuHiiled with yon, then you must verily be 
prepared, as were the disciples of the Lord Jesus. In 
the first placr, believe on Jesus Christ, ''for he thatbe- 
lieveth on him, as the scriptures saith" — mark it well^ 
friends — "as the scriptures saith, out of his (body) 
belly shall flow rivers of living water/' Isa. vii. 38. 
Tear your hearts loose, from the spirit of the world, 
close your hearts against it, open them unto the Spirit 
of the Lord Jesus Christ, that you may be introduced 
into the liberty of the children of God; so far as you 
will empty your hearts of the things of the world, so 
far God will fill them with his Spirit; to this end,, pray 
God fervently and without ceasing, for this precious 
gift, of the Holy Ghost. ''If ye then, being evil, know 
how to give good gifts unto your children; how much 
more shall your heavenly Father give the Holy Ghost 
to them that ask him.'' Be assiduous in the unity of 
the Spirit, with prayers and supplication in the temple 
of the Lord, and also in your temporal dwellings, be 
together in union and love, and let all hatred and n^alice 
depart from you. And you, especially, ought to do so, 
who contemplate receiving the signs and seals of the 
love of God in Christ Jesus — -you who desire to feed 
your immortal souls, in a spiritual manner, at the table 
of the Lord, with the crucified body and shed-blood of 
Christ. Oh, evince a fervent love toward each other; 
for, as out of many grains one meal is ground, and one 
bread baked, and out of many berries, being pressed to- 
gether, one wine floweth, and mixeth itself together; 
so shall we all, who, by a true faith, are ingrafted into 
Christ, be altogether one body, through brotherly love; 
for if you have received the first fruits of the Spirit, 



SERMON xiX. 



237 



then walk as those who have received the Spirit, who 
are influenced by him, like unto those dead bones, upon 
which the Spirit came, were again brought to life, and 
stood upon their feet; and so walk ye also, as those who 
have arisen from the dead, for it is the Spirit that quick- 
eneth; suffer yourselves to be rightly influenced by this 
heavenly fire of love toward God: ''Let your love be 
strong as death, your jealousy, as the grace, that many 
waters may not quench it;" purify yourselves, not only 
from the pollutions of the flesh and of the spirit, but 
proceed to holiness in the fear of the Lord, and manitest 
the fruits of the Spirit, love, joy, peace, long-suffering, 
gentleness, goodness, faith, meekness, temperance. 

If your hearts are thus filled with love toward God, 
and faith in Christ Jesus, and are at peace with your 
neighbor; if your mouth is filled with the praise of God, 
so that you delight to speak of the wonders of the 
Lord, then will our Penticost be a blessed one, then 
the Holy Ghost will fill you with his li«;htand grace — - 
that what is remaining of weak.i-jss, he will take away^ 
he will break the heart of stone, and he will guide you 
into all truth, strengthen you in every persecution, com« 
fort you in every tribulation, and seal you by his pow= 
er unto the day of your perfect redemption^ unto ever^ 
lasting life. Amen. 



SERMON XX. 



MATTHEW, CHAP. Xxil . Y. 11 — 14. 

And when the king came in to see the guests^ he sat& 
there a man lotiich had not on a wedding garment ; 
and he saith unto him, Friend, how earnest thou 
in hither, not having a wedding garment? And 
he IV as speechless. Then saith the king to the ser- 
vants. Bind him hand and foot, and take him 
away, and cast him into outer day^kness; there 
shall be weeping and gnashing of teeth. For ma- 
ny are called^ but few are chosen. 

INTRODUCTION. 

«^God is a light. This is the representation made 
of him, by the apostle John. 1 John, i. 5. And this is 
a truth, or description which is applicable to God, in 
the most extensive and perfect sense. For, inasmuch 
as the natural light of the sun penetrates all things, and 
makes all visible, known, lovely and beautiful, and at 
the same time, is the source of attraction and motion, 
possessing power to enlighten, and warm dark bodies; 
even so is God, an eternal and uncreated light of infi- 
nite wisdom. He explores the most mysterious, secret 
and hidden things; nay, even the most secret thoughts 
and intents of the hearts of mankind. He is also a, 
God of spotless purity, without the least imperfection; 
nay, he is the very source and foundation of all perfec- 
tion, and as such, gives life and action to all things, 
both in the kingdom of nature and the kingdom of 
grace. ''Light is the garment, with which he is cloth- 
ed.^' Psalm civ. 2. ''He is the Father of lights, from 
whom Cometh down every good and perfect gift, and 
with whom there is neither variableness or shadow of 



SEKMON X3t* 



239 



turning. James i. 17. As such a light, however, 
God has no communion with the unfruitful works of 
darkness, nor with such as are addicted to them. **He 
is of purer eyes, than to behold iniquity.'^ Hab. i. 13. 
He is not a God who is pleased with sin; but he is of 
such holiness that the sinner can never abide his pre- 
sence, for he is angry with the wicked every day, and 
hates all workers of iniquity. He will destroy them 
that speak leasing; the Lord abhors the bloody and de- 
ceitful man.^' Psalm v, 5, 6, 7. Whosoever would en- 
joy communion with him, must walk in light, even as 
he is in the light. And as God cannot enlighten the sin- 
ner, but through Jesus Christ, the seed of righteousness, 
who is the light in which the sinner must walk before 
God, if he would be well-pleasing in the sight of God^ 
and enjoy his communion — even so, must we be enlight- 
ened through Jesus Christ, be cleansed by his blood and 
sanctified by his Spirit, and be clothed with the robe 
of his righteousness, if we would participate in the in- 
expressible enjoyment of communion with God, But 
if this be not the case, and we clothe ourselves with the 
mask of religion, although we are children of darkness, 
and thus apply to ourselves the prerogatives of the chil- 
dren of light; God is a light, the ali-penetrating rays 
of whose omniscience search and reveal the most secret 
thoughts of the heart, and exhibit what manner of chil- 
dren we are. Who takes away the mask, from the face 
of the hypocrite, strips off his assumed garment of 
light, and presents him bare and naked before the eyes 
of the whole world, and will visit them according to 
their arrogance andfpresumption, as well as open work- 
ers of iniquity, with weeping and gnashing of teeth, in 
everlasting darkness. This was the fate of the guest at 
the marriage feast, of whom the blessed Redeemer 
speaks, in the words of the text. 

Argument. — In these words, we find a peculiar test 
of the righteousness of God, according to w^hich, he 
will deal, with all hypocrites and workers of iniquity, 
in the great and notable day of the Lord, represented 
by a remarkable parable; in which we are naturally led 
to contemplate the two following particulars: 

Diviiion I. Th(B viewing of the guests; and 



^40 



SERMON 



II. The sentence which was past upon the unworthy 
guest. 

First p<irt, — In relation to the first particular, we are 
inforined, ^Hhat when the. king came in to view the 
guests,^^ 

In the connection of our text, our blessed Redeemer 
describes a king, who made a marriage supper for his 
son, and sent forth his servants, to invite the guests to 
the wedding, w ho, however, refused to come; whom he 
therefore again invited, adding that all things were rea- 
dy; who then made all uianner of frivolous excuses, and 
even proceeded so far as to mock and kill some of his 
servants. Upon hearing of which, the king was w^roth, 
and sent forth his armies, to kill these scoffers and mur- 
derers, and to burn their city. He then commanded 
his servants, (after complaining to them that, although 
the marriage was prepared, the guests were not worthy,) 
to go into the streets, and invite ail whom they should 
find. Incompliance with this command of their king, 
the servants soon returned, bringing with them all whom 
they foLiiul, both good and bad, so that his table might 
be filled; noWy there/ore, after all were collected togeth- 
er, and the tables were filled, the king went in to view 
the guests. 

By the Icings referred to in this passage, is signified 
none other than God himself, whom Paul, with much 
emphasis, styles ^Hhe Everlasting King.'^^ 1 Tim. i. 
But we are also to understand by this king, God the 
Son, who is often spoken of as a king. Psalm xi, espe- 
cially as a king of the daughter of Zion, Zach. ix. He 
speaks of himself, in thiswise, John xviii. as he is the 
glorious person, by whom God made all things in the 
Tast creation, and by whom he judge the world in 
righteousness; Acts xvii.; and who on that day will di- 
vide the sheep from the goats; Matt, xxv.; and to 
whom the Father has given all judgment. John v. 

This king went in to view the guests. God is om- 
niscient and omnipresent, which renders it unnecessa- 
ry for him to go from place to place, to see how things 
are; hence, it is necessary for us to explain this phrase- 
ology, which is borrowed from the language of nian, iH 



SERMON XX. 



241 



3i manner, applicable to the ideas which the scriptures 
sfford us of God, Accordingly, when men wish to see . 
or contemplate any thing, they approach as near to it 
as possible; even so may it be said of God, that he 
went in to see the guests, or those who were seated 
arownd the table, as he directed his peculiar attention 
l0 them, to observe whether all things were regulated 
to his mind. For when the rejoicing, on such an occa* 
sionj has arisen to the highest pitch, and the company 
indulge in the greatest freedom, in giving vent to the^ 
sentiments and feelings of their hearts, in such cases, 
the cheerfiihiess of the wine, or refresh m.ents, will pre- 
vent a person from keeping many things secret which, 
on other occasions, he strictly reserved the knowledge 
of, to him-^elf alone. In such circumstances, therefore, 
we enjoy the best opportunity to learn what is in the 
heart of man. 

In this way, God looks down, from his high and holy 
dwellinji; phice in heaven* upon the children of men. 
Psalm cii. '^The eyes of tlie Lord are upon the righ*- 
teous, aiid iiis ears are open to their crv; but his face is 
5et agai;ist them that do evil, and he will root out their 
remembr ince from the earth. Psalm xxxiv. In this 
wa}^, he siiows his continual vigilance, in his kingdom^ 
and that I.e ever exercises the greatest care and faith- 
fulness towards his people. He is hence represented, 
as ^nvalkinji; amidst the seven golden candlesticks.^' 
Rev. i. ^. ; a*'d as ''not being far from each one of us.^^ 
Actsxvii. And he himself says, ^'can any hide him- 
self, in secret places, that I shall not see him.'' Jer. 
xxiii. 24. And again, *^neither is there any creature-, 
that is not manifest in his sight; but all things are naked 
and open unto the eyes of him with whom we have 
to do." Heb. iv. 13. 

This is abundantly manifested in the case before us, 
for when the king went in to view th^ guests, ^^he saw 
4fnt not havins^ on the wedding garmeiit,^^ Wed- 
ding garments, among the ancients, were white, and it 
would appear that this guest, h^d on a garment of a 
quite different color. But we shall more easily arrire 
at the spiritual m.eaning of this, by contemplating the 
mtuation of man, in a state of innocence, bef«^re his apo*^ 



f42 



SEKMON XX 



tacy from God. And in doing this, we find that Iw 
was created, in the likeness and after the ima^ge of God^ 
which served him, as a garment, to cover his naked^ 
ness. This consisted in true righteoiisnes and holiness^ 
But by Adam's fall this was lost; and hence, God made 
them clothing out of skins, in order to cover their na- 
kedness; and as a sign unto them, that he would, by the 
Messiah, the seed^of the woman, this real image of God^ 
again present them with the wedding garment, which 
they had lost. In such deplorable circumstances are 
all mankind by nature, that they lay naked and exposed 
in the blood of their impurity. Ezek. xvi. They are 
altogether impure, and '^all their righteousness is as fil- 
thy rags." Jer. Ixiii, *'They are poor and miserable^ 
nnd blind and naked." Rev. iii. And *'they come 
short of the glory of God." Rom. iii. Now this, by 
sin inherited nrikedness, must again necessarily be cov- 
ered, and this lost image of God, be again restored to 
Us, if we ever would abide the presence of God. ThiS;, 
however, can never take place, but by reinstating the 
imcge of God, in our souls, and clothing us, with his 
righteousness and holiness, which none other can ever 
impart to us, but our blessed Mediator and Redeemer, 
Jesus Christ. And hence, by this wedding garment, 
we are to understand nothing but the merits and righ- 
teousness of Christ; for ''Christ is made unto us of God^ 
wisdom, and i igliteousness and sanctification, and re- 
demption." 1 Cor. i. 

- 1. He must therefore, necessarily be put on, if our 
spiritual nakedness is to be covered. Hence, Jesus 
admiOnishes the angel ©f the church of Laodicea, ^'I 
counsel 'thee to buy of me gold tried in the fire, that 
thou mayest be rich; and white raimantthat thou may- 
est be clothed, and that the shame of thy nakedness do 
not appear, and anoint thine eyes with eye-salve, that 
thou mayest see." Rev. iii. 18. And dhe apostle 
Paul says, '*The night is far spent, the day *is at hand, 
let us therefore cast ofi* the works of darkness, and let 
us put on the armour of light," Rom. xiii. 12. And 
the same apostle when writing to the Ephesians, uses 
this language, "That ye put off, concerning the former 
conversation,' the old man, which is corrupt according 



SERMON XX. 



243 



to the deceitful lusts, and be renewed in the spirit of 
3'Our mind; and that ye put on the new man, which af- 
ter God, is created in righteousness and true hoh'ness.'' 
Ephes. iv. 22. And this putting on, is done alone by 
faith, ''For ye are all the children of God, by faith in 
Jesus. For as many of you as have been baptized into 
Christ, have put on Christ.'^ GaL ill. 26. In this 
manner, they become most intim.ately united to him, 
so that they can say, ^'I live, yet not I, but Cbrist liv- 
eth in me.'^ Gal. ii. And such exclaim, ''I will 
greatly rejoice in tbe Lord, and my soul shall be joy- 
ful in my God; for he hath clothed me vvith the gar- 
ments of salvation, he hath cover'ed me with the robe 
of righteousness, as a bridge-groom dec4eth Iiirnsetf 
with ornaments, and as a bride adorneth herself with 
her jewels.'' Psalm Ixi. 10. ''And these,'' said the 
angel to John, ''are they, which came out of great trib- 
ulation, and have washed their robes, and made them, 
white in the blood of the Lamb." Rev. vii. 14. By such 
persons as have on the wedding garm.ent, we are conse- 
quently to understand, such as really believe in Jesus 
Christ, and are united by faith unto h.im, and thereby 
have received the forgiveness of their sins through his 
blood, and are clothed with the robe of his rig'^teous- 
ness, and who bring forth the fruits of rigiiteousness, 
and shew their faith active by good works. Gal. Ve 
Such on the other hand, as have not on the Vv'edding gar- 
ment, are those, who do not sincerely believe in the 
Lord Jesus Christ, and are consequently not purified 
from their sins, are not clothed with th.e spotless robe 
of the Redeemer's righteousness; but on the contrary 
are clothed with the mantle of impurity, and ungodli- 
ness, and are therefore, not to be numbered among the 
guests of his table. They are such, as are hypocrites, 
^Hvho draw nigh unto God with their mouths, and serve 
him with their lips, when at the same time, their hearts 
are far from him;" and therefore, serve in vain. Such 
as declare God's statutes, but hate instruction, and 
cast his words behind them," Psalm 1. Such, in a 
word, ^*as are neither cold nor hot, and whom God 
will therefore, spew out of his mouth." Rev. iii. No 
marvel, then, that the king should address such an one 



244 



SERMON XX. 



in the language of the text, ^^Friend how earnest litem 
in, not having on the wedding garment?^' The Greek 
word ekeizeiuj signifies properly, a companion, one 
with whom, we were in habits of the most intimate 
communion. But it is also used in reference to such^ 
whether they be intimate acquaintances or not, who 
under the garb of friendship, hide, some malicious de- 
sign, in order, that they may, at a time least expected, 
manifest it, to their shame and dismay. Hence, said 
the Lord of the vineyard, to the labourer, who m.urmur- 
ed, on being made equal to those who had not laboured 
so long,. "Friend, I do thee no wrong: didst thou not 
agree with me for a penny? Take that thine is, and 
go thy way/^ Matt. xx. And Jesus also said unto 
Judas Iscariot, who betrayed liim with a kiss, '^Friend 
why earnest thou? That is, thou comest unto me under 
the garb of friendship, but thou evineest a cruel friend- 
ship, to betray me into the hands of mine enemies, 
with a kiss. And there can be no doubt, but this 
same person, referred to in the text, to whom Jesus 
so addresses the appellation, of friend; counterfeited 
the appearance of a worthy guest, he manifested great 
readiness to comply with the invitation, and accord- 
isigly, without hesitation, seated himself at the table, 
and was ready to participate in the dainties of the feast, 
which were then to be served up. But />ne thing was 
yet lacking^ of which he was reminded, by the king 
who made the feast, — that he had not on a wedding 
garment. No wonder, that, a^ Jesus says, -^he was 
speechless.'^ A similar instance we find recorded by 
Moses, of our first parent. Adam, after his apostacy 
from God, being seduced by Eve, who was seduced 
by the serpent, when God wished to converse with 
him, shrunk back from his presence, and hid him- 
self. "Knd the Lord God called unto Adam, and 
said unto him, Where art thou? And he said, I 
heard thy voice in the garden, and I was afraid, 
because I was naked: and I hid myself.' ' Gen^ 
iii. And so was this person, who had not on a wed^4 . 
ding garment, utterly speechless. And no wonder, for 
if the ^^'Lord enters into judgment with us, or marks in- 
iquities, who shall be able to stand? Psalm cxxx. ^'l^m^ 



SERMON XX. 



243 



i know it of a truths says Job, that if God will contend 
with man, he cannot answer him one of a thousand.'' 
Job. ix. 

Part second. — We come therefore, according to 
promise, to notice the sentence passed by this king, upon 
the unworthy guest, ^'Bind him hand and foot, and take 
liim away, and cast iiim into outer darkness; there 
shal! be weepiiigand gnashing of teeth." 

The phraseology, Bind him hand and foot is 
borrowed from the case of those, who as prisoners, are 
either in prison, or are being led to the place of exe- 
cution, and who in either of these circumstances, have 
their hands and feet loaded with fetters. In like man- 
ner, did the king command his servants, to hind the 
poor wretch, who presum.ptuousl}^ ventured into the 
wedding feast, not having on a wedding garment, 'Utnd 
to cast him into outer darkness, zvhere there is weep- 
ing and gnashing of teeth The tenor of this sen- 
tence, therefore, has special reference, to the judgment 
which God passes upon the souls of hypocrites and all 
the ungodly, immediately after death, and which he 
will most assuredly pass upon all such, as to soul and 
body, in the general judgment of the great day. Then 
lie will give his "Holy angels, the command to gather 
all such together, and cast them into a fiery furnace, 
where there will be weeping and gnashing of teeth." 
Matt. viii. It refers, in a word, to the everlasting 
pain and misery, to that everlasting damnation, which 
will inevitably be visited upon all those, who have 
not by repentance and faith, sought the forgiveness of 
their sins, and the sanctification of their souls, in the 
blood of Jesus Christ, nor are clothed with the spotless 
robe of his perfect righteousness, so as to enable them to 
bring forth the fruits of righteousness and holiness. But 
who, on the contrary, live in all unrighteousness, im- 
purity, and abominations and are thus led captive by 
the devil at his will, to do his drudgery; nay, who, as 
audacious hypocrites, and presumptuous formalists^ 
receive the emblems of the crucified body, and shed 
blood, of the blessed Redeemer, as signs and seals to 
iead others to believe in their being in «ommunion and 



Mo SrKMON XX. 

favor with God, when they know, full well, '^thatthej 
have not God in all their thoughts.'^ 

And as the king commanded his sprvants, to cast 
him who was bound hand and foot, into outer darkness^ 
where is weeping and gnashing of teetli; so will God, 
also, assuredly deal with those who have thus been 
living in hypocrisy, and ungodliness, and have thus 
shamefully abused the signs and seals, of his covenant, 
if they are transplanted by death from time to eternity, 
without a sincere repentance and faith in Jesus Christ. 
Yes, most assuredly, brethren, will such hove to take 
up their abode among the damned, where every ray of 
hope and mere}', are clean gone forever. T/ien there 
will be no feet, by which the sinner can flee to the 
mercy of God, or escape from the wralh to come. 
There the sinner will no longer enjoy the use of hands 
in order to do good. There no light will appear, by 
which he can learn the will of God, and his duties to- 
wards him. But he will be bound with chains of ever- 
lasting darknesSj '^For their worm dieth not, and their 
fire is not quenched: and they shall be an abhoring 
unto all flesh.'' Is. Ixvi. For says the Saviour, ''They 
shall go away into everlasting fire.'V Mark ix, ''And 
the smoke of their torments shall ascend up forever 
and ever.'' Rev. xiv. 

APPLICATION. 

Here therefore brethren, are exhibited in a most 
strikino; and perfect manner, both the righteousness 
and holiness of God. "He, of a truth, is light, and in 
him, there is no darkness,'' and "whosoever says that 
he enjoys communion with him, whilst he walks in 
darkness, is a liar, and the truth is not in him," No 
brethren, neither here in this, nor in a coming world, 
can any son or daughter of Adam, enjoy the commu- 
nion and favor of God, in whose soul Jesus Christ the 
Sun of Righteousness, has not arisen; for remember 
the ex])ress declaration of God, "That nothing impure; 
none who live in abominations, or who mabeth a lie; 
but only such, whose names are written in the Lamb's 
book of life, shall ever be permitted to enter in at the 
gates of the New Jerusalem." 



SERMON XX. 



247 



0, how necessary is it then, for us collectively and 
individually, to enter into a thoroiiglu and personal ex- 
amination of our hearts, and consciences, in order that 
we may all arrive at a true knowledge of our condition, 
as in the presence of God, so that we may not by our 
wilful neglect, be the guilty cause of our own damna- 
tion! Oh, how necessary is it, for us, if we would en- 
joy communion and favor with God, and receive the 
visible and sensible signs and seals of these unspeaka- 
ble blessings at his table, to see to it, tliat we appear 
among his people, the guests at this feast of love, hav- 
ing on the wedciing garment! How necessary for us, 
to entirely deny ourselves all ungodliness and worldly 
lusts; to cast ourselves at the feet of Im. manuel Jesus,, 
and call upon him for the forgiveness of all our sins,— 
to wash and purify our souls from iniquities, and to 
clothe us, with the robe of his meritorious I'ighteous- 
ness, so that our spiritual nakedness, may no longer ap- 
pear! How necessary for us, before we approach the 
holy table, that we, by the hand of a living and active 
faith, lay hold of, and put on this wedding garment! 
For otherwise, it will be impossible for us to please 
God, or to enjoy the saving benefits, which the great 
Master of this feast, is willing and ready to bestow. 
For how did the man fare, who ventured into the feast, 
not having on the wedding garment? Ah, brethren, 
this w^as the consequence of his awful presumption and 
folly, ^*he \Y^s bound hand and foot, and cast into outer 
darkness, where there is weeping and gnashing of 
teeth." When an individual approaches the holy sup- 
per of our Lord, without the w^edding garment, he 
^ thereby greatly increases his guilt and sin, before 
God, inasmuch, as this wedding garmiOnt, has so often 
been profferred to him, but he has invariably refused to 
put it on; but rather despised it, and preferred appear- 
ing in a garment of his own choice; the garment of his 
own imaginary piety and righteousness, and in which 
be actually appears at the Lord's table^ and eats and 
drinks damnation to himself. 

Now brethren, as we contemplate appearing around 
the table of the Lord to-morrow, for the purpose of 
telebrating the dying love of Jesus, I pressed upoQ 



548 



SERMON XX, 



your serious attention, last Sabbath, the indispensible 
necessity, of personal examination, by way oi" prepa- 
ration for the deep solemnities before us, and 1 hope you 
have received, and by the grace of God, have been led to 
comply with this, as God knows, well intended counsel. 
1 appear not before yon, on this occasion to discourage you, 
or by therepresentalion oftheawfuldoom of him, who had 
not on the wedding' garment, to fill you with fear and ter- 
ror; as though noonedare venture toapproach thetable of 
tiie Lord, without he is perfectl}- free from sin; but I ap- 
pear before you, lo entreat and beseech you ^^or Heav- 
en's sake, to endeavor to appear around tiiis sacred 
board, clothed in the wedding garment of the Lamb, 
and to look upon the example and lot of him who had 
nol on a wedding garment, as a beacon, to warn you 
from splitting on the same rock, and tlius making 
ship- wreck of your soul's salvation. Oh then., come 
with hearts filled with the love of Jesus. Come with 
expanded and enlarged desires of soul. Come in a 
word, with the ardent desire of meeting with, and em- 
bracing Jesus in this feast of fat things, as the chi^f 
among ten thousand, and the one altogether lovely and 
precious to the soul. Amek. 



SERMO^r XXI. 



1 joHzs', CHAP. iv. V. 13. 

Hereby ive know that ive dwell in him^ and he in us 
because he hath given us of his Spirit. 

INTKODUCTION. 

However great and precious a blessing, a sotil anx- 
iously desirous of salvation, may deem the enjoyment 
of the favor and communion of God in Christ Jesus; 
even so necessary and beneficial, is it for us to enjoy 
the most undoubted and indisputable evidence of this 
favor and communion, in ourownsou^s. 

Mankind are naturally inclined to flatter themselves, 
and to pass the most favorable judgment upon their own 
condition, and are inclined to settle down, in the ima- 
gination that they are righteous; that they are pious and 
holy; when they are, at the same time, yet in their im- 
penitence and depravity; are yet utterly destitute of the 
saving grace of God; are far from his righteousness, and 
consequently are in a state of condemnation and death, 
in the sight of him, who searches the hearts and tries 
the reigns, of the children of men. Of this fatal delu- 
sion, vv'e have a most striking example, in the conduct 
of the members of the church of Laodicea, who had in» 
dulged in the most pleasing imaginations, concerning 
the security and prosperity of their spiritual condition; 
when, at the same time, it was anything but what they 
imagined, and they were hence, subjected to the mor- 
tification, of hearing from him, who knew the inmost 
thoughts and intents of their hearts, 1 his cutting rebuke, 
^'Because thou sayest I am rich, and iticreased in goods, 
and have need of nothing; and knowest not that thou 
art ivretched^ and miserable^ ixnd poor, and blinds and 
naked.'' Rev. iii, 17. 



^50 



SERMON XXI. 



What, therefore, can be more necessary — what can ! 
be more beneficial and advantageous to us, than not to 
trust merely to our own understanding, or that we be. 
careful, not to venture our souPs salvation upon a blind 
imaginary safety, until it is too late to make prepara- 
tion for death, judgment and eternity? Oh, how ne- 
cessary, and how wise is it for us, to enter into an im- ; 
partial and thorough exanoination of the very thoughts ; 
and intents of our iiearts, so as to find out our true situ- ; 
ation, as in the sight of God, and become diligent in 
making our calling and election sure; according to the : 
admonition of the apostle Paul to the Corinthians: ; 
^'Examine yourselves, whether ye be in the faith; try 
yourselves. 2 Cor. xiii. 5. ; 

But the Spirit of God, has not only pressed upon the | 
children of men the solemn duty, of personal and tho- : 
rough examination into the state of their souls; he has, j 
also, furnished the most indubitable tests, by which 
each of us may safely arrive at the knowledge of our 
true state, as it is before God. But, more esperially, 
has the Spirit of God furnished us with unequivocal | 
and essential evidences of this all-important matter, in i 
this first general epistle of John, among which we find 
the one contained in the words of our text, one of the j 
most striking and decisive, ^'Hereby we know that we \ 
dwell in him, and he in us, because that he hath given 
us of his Spirit. 

Connection. — In the connection, whence our text 
is taken, we find the apostle John, earnestly exhorting 
believers to the exercise of brotherly love, not only 
because sincere and unfeigned love, has its origin from 
God; but also, because those who have this heaven-born 
principle implanted in their souls, give unquestionable 
evidence that they are born of God, are thereby led to 
a saving acquaintance with him, and are thus transform- 
ed into the image of him who is love itself,, Nay, be- 
cause this love unites us unto God in the most intimate 
manner, so that ho dwells in us, and permits us to enjoy 
the most cordial communion with him. In order, that 
no one may flatter himself, on false grounds, that he en- 
joys this blessed communion with God, and thereby 
make shipwreck of his souFs eternal interests, he adds 



SERMOK XXI. 



251 



this additional test, in the words of our text: ^^Here- 
by we know, that we dwell in him, and he in us^ be- 
5 cause he hath given us of his Spirit.^' 

Contents. — These words consequently contain in 
thenij a decisive evidence of a believer^ s communion 
with God^ exhibited here as the surest means of lead" 
■ ing every siiicere inquirer into a knowledge and as- 
' surance of the true state of his soul^ as pertains to 
the great concerns of eternity. 

These words naturally divide themselves into two 
parts: 

Division I. They contain a description of a believer's 
communion with God; and 

II. A decisive tesi^ or evidence, by which we may be- 
come fully convinced, and assured, concerning this 
communion. 

First part. — The description of this communion of 
believers, is found in the emphatic words, "-that we 
dwell in him; namely^ in God; and he in us.^^ 

When the apostle describes the believer, as dwelling 
in him, he has special reference to God the Father, who 
sent forth his only begotten and well -beloved Son, into 
the world, that we might live through him: John iii.; 
but by this latiguage of the apostle, God the Son, is, by 
no means, excluded; for as he himself testifies, our 
communion is with the Father and with his Son, Jesus 
Christ. John i. 3. Yes, brethren, the Son of God, the 
Messiah, the Lord Jesus Christ, must necessarily be 
included in this description, in the text, ''For no one 
can come unto the Father, and enjoy communion with 
him, but alone by and through Christ, who is the only 
Mediator between God and man; as he himself declares, 
when he says, ''I am the way, the truth, and the life; 
no man cometh unto the Father but by me.^^ John xiv. 
6, Out of Christ, God is, and ever must be to the sin- 
ner, a consuming fre; but whosoever is reconciled un- 
to God, by a true and living faith in Jesus Christ, is 
washed in his blood, and sanctified by his Spirit; enjoya 
i the sweetest communion with God, which, however, is 



so exalted and wonderful, that the heart of man cannot 
fully conceive, and much less, can the tongue of mortal 
man fully express it. 

For iij ihis situation, a soul does not only dwell in 
God, and enjoy the most intimate converse and commu* 
nion, and walk with God, as one hosom friend with ano- 
ther, or as a son with his father^ or as a bride with the 
bridegroom; but God also takes tip his abode in his 
soul, and constitutes it a -em.ple of the Holy Ghost, in 
a supernatural, inexpressible, and inconceivable man- 
ner, so that he loves God with all his heart, with a con- 
science void of offence, and with an unfeigned faith; 
and as love is the bond of perfection, the. soul of the 
believer thereby becomes most intimately united to 
God, and in him, it emphatically lives, and moves, and 
has its very being. But, as such a soul lias her dwell* 
ing-place or home, in God, so God also constitutes the 
soul, his temple or d weliino;-plare, in which he has, as 
it were, his fire and his hearth, for inasmuch as believ- 
ers cleave unto the Lord, 'Mhey are filled with all the 
fulnessof God.^' Ephs. iii. 19. I'hat is, they are fill- 
ed with the mnjesty of God, who descends into their 
souls, and takes possession of the inner man, and pene- 
trates the i.imosl recesses of the soul, with his holy pre- 
sence, in such a manner th.at they actually realize and 
feel it; here he dwells by faith in their hearts, in all his 
majesty and glory, and hence, says the apostle Paul,, 
in reference to all true believers, that ''God is in them 
of a truth. 1 Cor. xiv. 25. And this is what God 
has expressly promised them, when he says, ^'I v/ill 
dwell with thern, and walk with them." So that each 
believer may, with propriety, bear the appellation which 
God, by the mouth of the prophet Ezekiel, attaches to 
the whole church, when he says, Vthe name of the city 
from that day, shall be, '''The Lord is the^^e.^^ Ezekiel 
i^lviii. 35, 

. From this intimate union and communion of believ- 
ers with God, arises the principle of perseverance ia 
this communion, viz. that he continues to dwell in 
Godj and God in him; for this union and communion i# 
not of sucli a nature as to endure but for a season, and 
^en again to cease. No, brethren^ but on the other hand 



SEMON XXT. 



233 



I is of such an enduring nature, that nothing in the 
-.vhole compass of the things of time and sense, is ca- 
:ible of severing, or abolishing it; but where it has, in 
eality, been commenced, it will persevere and endure 
D all eternity; believers abide in God, for they know 
.all well, from happy experience, that he is the chief 
t good, which alone can satisfy the desires of the immor- 
al soul, and hence, they exclaim with Asaph, '•Yv^iom 
ave I in heaven but t/iee? and there is none upon 
arth that I desire besides thee. My flesh and my 
eart faileth; but God is the strength of my heart, and 
:y portion forever. Psalm Ixxiii. 25, 26. 
And why should believers forsake the fountain of li- 
ving waters, and hew out unto themselves broken cis- 
:rns, w^hich can hold no water; when they experi-. 
once every day and every hour, the utter deception and 
vanity of all sublunary things? No, brethren, they 
:ount all, out of God, but loss and dung. 

This iove to God, transcends their love to any thing 
in heaven or on earth, so that they exclaim as did the 
apostles of our blessed Redeemer, ^'To whom shall we 
go; thou hast the words of eternal life.^^ John vi. 68. 
ij. They do not suffer, even the storms of tribuJations, ad- 
versity and temptation, to incline them to turn aw^ay 
from the Saviour; for tlieir house is built upon a rock, 
and hence, although gusts may arise, the w^aters may 
descend, and winds and storms may all dash against this 
, house; yet it will not fall, for it is built upon a rock, 
J Blatt. vii. 25. They are so completely founded upoii 
M God, that they persevere unto the end, and rema.a 
faithful until death, for their strength and power, througii 
j grace, is so great, that the very gates of hell shall and 
can never prevail against them ; the bonds of their loTe 
j are so strongly connected, that neither death, nor all the 
infernal powers of hell, shall ever be able to sever them; 
j for their love is, in a word, ^^stronger than death; the 
coals thereof are as coals of fire, which hath a most vehe- 
ment flame; many waters cannot quench, nor the floods 
drown it.'' Cant. iii. "'*Do they live, they live unto, 
the Lord; do they die, they die unto the Lord; so that, 
whether they live or die, they are the Lords.'' Rom. 
1 xiv. And they are therefore assured, ^Hhat neither 



254 



SERMON XXI. 



death, nor "life, nor angels, nor principalities, nor pow- 
ers, nor things present, northings to come, nor height^ 
nor depth, nor any other creature, shall be able to sepa- 
rate them from the love of God, which is in Christ 
Jesus their Lord .^^ Rom. viii. 38, 

But, as we have before intimated, as believers thus 
continue in God, so on the other hand, God continues 
in them; his love, his faithfulness towards them, is un- 
changeable and incapable of being rent asunder, as he 
himself so emphatically declares, when he says, ^^For 
the mountains shall depart, and the hills be removed; 
but my kindness shall not depart from thee, neither 
shall the covenant of my peace be removed, saith the 
Lord that hath mercy on thee. Isa. liv, 10, 

Second part.— The cause and motive inducing be» 
lievers thus to love God, and to dwell in him, and he in 
them, as John informs us, is, that 'Hhey knoiv this^ 
because he hath give?i them of his Spirit. 

The gifts and communications of the Holy Ghost, are 
an exceedingly great and precious favor of God, which 
was, in some measure, bestowed upon believers, under 
the Old Testament; but so sparingly, that John could 
yet say of the time when Christ made his appearance 
here on earth, that /^the Holy Ghost was not yet given^ 
because that Jesus was not yet glorified/^ John vii. 39c 
But Jesus, afterhe had purged away our sins by his blood^^ 
w^as exalted to God^s right hand in heaven, and received 
and sent forth the promise of the Holy Ghost. Acts ii. 

Now this Spirit, the Lord Jesus Christ bestows in the 
days of the New Testament, in rich measure, not any 
longer, as under the Levitical economy, sparingly, or 
as it were, but in drops; in rich abundance, as he 
had promised centuries before, by the mouth of the pro- 
phet, Joel iii. ^^And it shall come to pass in the last 
days, (saith Gad,) I will pour out my Spirit upon all 
flesh, and your sons and your daughters shall prophecy, 
and your young men shall see visions, and your old men 
shall dream dreams; and on my servants, and on my 
handmaids, I will pour out in those days of my Spirit.^^ 
Hence, the blessed Redeemer exclaims, ^'he that be- 
lieveth on me, out of hisbelly or body, shall spring forth 
fountains of living waters^" this, he said, as John well 



SERMON XXI. 



255 



remarks, ^^of the Spirit which thej should receive who 
believed on him." John viii. Each believer, there- 
fore, who turns unto God, by sincere repentance, and a 
true and living faith in Jesus Christ, receives the inval- 
uable gifts of the Holy Ghost; for God himself bestows, 
and sends down oT his .Spirit into the hearts of his pec 
pie, and condescends to dw^ell in them hiuiself, as n, 
his palace or temple, as Paul expressly declares, 
^'know ye not, that your bodies are temples of the Ho- 
ly Ghost, which is in you, and which ye have received 
from God." 1 Cor. vi. 

It is remarkable, that the apostle says in our text, 
^Hhat he hath given iis or his Spirit; by which he 
would teach us, that believers do not -receive all tl-C- 
f Illness of the Holy Ghost, according to his infinitude, 
inasmuch as our finite capacity is utterly Incapable o:' 
comprehending his fulness in this sense; hence, it car: 
only be said of the blessed Redeemer, that ^-in bin- 
dwelt all the fulness of the Godhead bodily," and tha*: 
'Hhe Spirit was poured out upon him, without mea- 
sure." John iii. But the apostle would teach us, by 
this, that believers do not all receive the same measure 
of the Spirit, but one receives more, and anotiier less, ac- 
cording to the measure of his capacity, as the apostle 
asserts, that -^there are diversities of gifts^ but the same 
Spirit." 1 Cor. 12. 

Where this Spirit is imparted unto believers, it is 
soon revealed by its gracious operations, as a spirit o: 
grace and supplication, of faith and love, of wisdon- 
and knowledge, and of the fear of the Lord, — here, he 
teaches, and enlightens, and instructs believers, and 
leads them into all truth, so that they are lead to com- 
prehend the things of the Spirit, and with opened eyes^ 
they see wondrous things out of the law of God; hence 
says John, '^Ye have received the unction of the Holv 
One, and ye know all things;" and he remaineth Vydtl- 
you, so ^^that ye have not need that any one teach you. " 
1 John ii. He begets them again unto new creatures, 
and unto a new life of the spirit from above, as a spiri: 
vvho giveth life in Christ Jesus. He enkindles in then:, 
a new light, so that they behold the glory of the Lord 
face to face. He penetrates them. wTth the breezes of 



256 



SERMON XXI. 



his love, so that they remain no longer worldl}'-, hat 
become spiritually minded, and now seek those things 
which are above, where Christ sitteth at the rrght hand 
of God, and no longer the things which are below.'"' 
CoL iii. He teaches them to call upon the father as a 
spirit, in spirit and in truth; nay, he prays in them; 
and with groans v/hich cannot be uttered, he presents 
their wants and necessities before tlie face of their 
heavenly Father; and enables them '*with filial confi- 
dence to cry Abba, Father Gal. iv. He leads them 
in a plain and even path. He fills them with all the 
precious fruits of righteousness, so that they become 
conformed to the image of the Son of God; nay, so 
that they become partakers of his divine nature; he 
endows them with divine strength and power, so as to 
enable ihevA to persevere, under all crosses, tribula- 
tions, and adversities, until death. He afi'ords them the 
strongest comforts, in all their trials and adversities, 
and temptations, so that they enjoy strong consolation 
even in death, for they enjoy righteousness, peace, and 
joy in the Holy Ghost? Rom. xiv. 

No marvel therefore, that the apostle represents alJ 
this as a proof of the believer's continual communioi 
with God, when he says, ^'In this we kyiow,^^ ''Be- 
cause God hath given us of his Spirit.'' 

The original word, which is here rendered, weknow^ 
implies a fundamental and thorough knowledge, which 
imparts unto us a vital sense of these things, growing 
out of an adequate experience of these truths in our 
own hearts, so that not we ourselves alone, but also 
others, may from the most indubitable evidence, judge 
of our true estate. 

And verily, as the Lord our God has given unto be- 
lievers of his Spirit, they may hence infer, on the 
safest grounds, that they never shall fall, from this soul- 
enlivening communion, but abide in God,, and God in 
them; for the Holy Ghost remains continually with 
lliem, according to his promise, ''My Spirit that is up- 
on thee, and my words which I have put into thy 
mouth shall not depart out of thy mouth, saith the 
Lord, from henceforth and forever." Is. 59. And the 
blessed Redeemer imparts the same assurance, "I will 



SERMON xxr; 



257 



pray the Father, says he, and he will send you the com- 
forter, which shall abide with you forever/' John iv. 
If therefore, this Spirit of God, abides with his he- 
living children forever, they consequently shall abide 
in God, and God in them, for God and his Spirit are 
one, and never can be separated. This Spirit is an ear- 
nest to them, of their inheritance, unto the day of their 
redemption, by whi^h they are sealed as the Lord's, 
as Paul says. ''It is God who has established you to- 
gether ^vith Christ, and has anointed and sealed you, 
and has given you the earnest of his Spirit.'' 2 Cor. 

It is for this purpose, that God has given them of 
his Spirit, so that this union between them and their 
God, may be rendered more permanent, and abiding; 
for it is the work of the Spirit to sanctify believers 
more and more,- — to rend assunder the fetters of dark- 
ness, and to render them more and more meet for com- 
munion with God. And although it may happen per- 
chance, that the}^ may through imprudence, fall into 
sin, this Holy Spirit will not permit them to continue 
in this fallen condition, but he will raise them up, 
-without delay, so that they may evince, more fidelity 
a»d precaution, in all their walk with God, and to work 
out their soul's salvation with fear and trembling;, a? 
we have examples in David, Solomxon, Peter, and many 
others. It is therefore, v/ith appropriate and golemn 
emphasis, that the apostle says, Hereby ive know, that 
w^e dwell in him, and he in us, because lie hath given 
us of his Spirit." This believers well know,— of this, 
they enjoy the most decisive and conscious evidence, 
and readily venture their whole salvation upon it, 
nay, with this assurance, they are ready to sail, Vv^ith 
full spread sails, upon the tempestuous waves of this 
world, down the boisterous tide of time, into the peace- 
ful haven of a blessed rest in a glorious eternity; out of 
this assurance, they continually draw the most precious 
joys and consolations, for the encouragement of their 
souls. In a v/ord, this assurance; is to them a source 
of the most exalted, enrapturing and unspeakable feli- 
city; for, by this Spirit, they are enabled, not only to 
enjoy all the blessings, which flow from communiou 

2 3* 



258 



SEKMON XXr. 



with God in a life of grace, but they are also led, to 
anticipate, on a foundation, which will never deceive 
them, a participation in all those ennobling and soul- 
thrilling pleasures w^hich are at God's right hand fore- 
ver more. Hence, the believer exclaims, '^I am per- 
suaded, that neither death, nor life; neither angels, nor 
principalities, nor powers, nor things present, nor 
things to come, nor height, nor depth, nor any other 
creature, can separate me from the love of God in 
Uhrist Jesus my Lord.'' Eom. viii, 

APPLICATION. 

0^ that we all might enjoy this bliss of the tree 
child of God? 0 that all of us who appear at present, 
here in the special presence of God, might participate 
in this conscious and indubitable assurance of union 
and communion with him? But 0, brethren, where 
shall we find such, as can rejoice in this blessed hope, 
and can say indeed and in truth, "Hereby we know, 
that God dwells in us, and we in himj because he hath 
given us of his Spirit?" 

Blessed is that people, blessed Is that man, whose 
God is, in such a connection, the Lord! But what 
man, that the Lord should be mindful of him, or the 
Son of man that he should have mercy upon him? — 
My tongue is unable to express it; for a holy amaze- 
ment has seized upon me, and astonishment penetrates 
the inmost recesses of my soul, that such poor, wretch- 
ed, lost; and heli-deserving sinners; who by nature and 
practice, are in reality poor and miserable, and blind, 
and naked; nay, dead in trespasses and in sins; who 
have been wallowing in all manner of sinful abomina- 
tions, should be objects, to which, the High, and Holy 
One, v/hose throne is the heavens, and the earth his 
footstool, who lives and reigns forever and ever, should 
condescend so far, and stoop so low, as to call them 
into communion with himself, out of pure love to- 
wards them, in Christ Jesus his only begotten and well 
beloved Son; nay, that he should bestow himself upon 
them, so that he dwells in them, and they in him, so 
closely, that not all the powers of earth and hell, com- 



SERMO?r XXI. 



259 



bined, can ever separate them from his love! But my 
dear friends, only such, can with joy, draw water out 
of this well of salvation, who have received of the 
Spirit of God; and only hereby can we know, that we 
dwell in God, and he in us. This Spirit alone, is the 
means of uniting the believer inseparably unto God. 
Only by this means, are his children, led to an experi- 
mental acquaintance with him, and does he impart unto 
them, all the riches of his goodness and his grace. 

Thrice happy peoplel A holy calmness and serenity 
pervades tkeir souls, for they enjoy the peace of God, 
which passes all understanding: upbraidings of con- 
science, fear and trembling, which lay hold of the im- 
penitent sinner, are utterly banished from them; the 
dread and terror of death end hell, are no longer known 
to them. No crosses, no tribulations, no adversities 
or temptations, can any longer cast them down; for they 
enjoy communion with that God, who feasts them with 
the rich provisions of his house, and regales them with 
the streams of love and mercy, as with a flood. 

But I again ask, vv^here are such as have, by sincere 
repentance, bid adieu to all the lying vanities of an un- 
godly world, and by an unfeigned and living faith, have 
thus fled to Jesus, for eternal life; who are thereby inse- 
parably united unto him, so as to enjoy communion 
• ^vith the Father and his Son Jesus Christ? V/here are 
those who can say, of a truth, that they enjoy the 
sweet and delightful fruits of this communion, such as 
peace, love, and joy in the Holy Ghost? 

Let us just, for a few m.oments, contemplate this in- 
dubitable evidence afiorded us in the text, a participa- 
tion in the gift of the Spirit, and we shall soon be con- 
vinced: for if any man have received of this Spirit, he 
cannot but feel and experience it; for we have not re- 
ceiyed the spirit of the world, but the Spirit of God, 
that we may know how richly he has blessed us. Such 
tn one must consequently . know, that his soul is en- 
lighted, sanctified and renewed unto the image of God; 
filled with all the fruits of righteousness; nay, estab- 
lished in union with God, and sealed by his Spirit, unto 
the day of perfect redemption. But 0^ how few have 
any experimental knowledge of these things! If 



i60 



SERMON XXr. 



contemplate the life and conductj even of those who 
bear the name of christians, hciw many do we find to 
be estranged from God, and the life out of God ! Their 
hearts' desires are rivetted to the world; to its lusts, its 
riches, honors, pleasures, and its deceitful and lying 
vanities. They go on in the unfruitful works of dark- 
ness; and their increasing and multiplied iniquities 
ties form a partition, to exclude them from the favor and 
communion of God; for how can light have communion 
w^ith darkness, or Christ with Belial? They are m the 
ii)07'ld^ and the vjorld is m them, and their hearts are 
so rivetted to it, that they will not suffer themselves to 
be torn loose from it; but, notwithstanding all the ad- 
monitions, warnings and chastisements, which have been 
visited upon them, they still abide in the ivorld^ and 
the iDorld in them; so that they despise God, and com- 
munion with him; they trample under foot his proffer- 
ed mercies, even the blood of the everlasting covenant, 
and if not in so many words, yet by their actions they 
exclaim, '^depart from us, we desire not the knowledge 
of thy ways,'^ 

Positive necessity requires, therefore, that all such 
be renewed in the Spirit of their minds; for what does 
it profit, to hear again and again of the outpouring of 
the Spirit of God upon the Apostles, and that we cele- 
brate this feast, in commemoration of- that glorious 
event? What I ask, will all this proUt us, if we our- 
selves continue to be as a dry and barren tree, in which 
there are no signs of life or fruitfulness? Do we desire 
to enjoy a well-founded hope, of eternal life? then, we 
must seek a participation in this Spirit of God; for "who- 
soever hath not the Spirit of Christ, remember, is none 
of his.'' Where the Spirit of God is, hov/ever, there^ 
there is liberty, viz. freedom from sin and unrighteous- 
ness, and there, all the blessed fruits of the Spirit, are 
brought forth, to the praise of the glory of God's grace. 

But, oh, how deplorable is the condition of such, 
who are yet strangers to all these blessed operations, 
and fruits of the Spirit! They are shut out from this 
blessed communion with God, and are yet under the 
galling yoke and tyranny of the devil; they are subject 
to thje lashings of a guilty conscience^ and to all the 



SERMON XXI. 



261 



fear and terrors of death and damnation^ is already In this 
world, they are deprived of all peace and comfort; and 
in the world to come, they will be an abhorring to all 
flesh. 

Turn, then, my dear friends, with earnest supplica- 
tion and prayer to God, and entreat and beseech him, 
to send down his holy Spirit into your hearts; seek, by 
sincere repentance and faith, to press into the commu- 
nion and favor of God, and by a holy life and conduct, 
to become more and more united unto him, so that he 
may dwell in you, and you in him. Bid adieu to sin 
and Satan, and let not sin any longer reign in your mor- 
tal bodies; but use the things of this world so as not to 
abuse them. The life which you live, in the flesh, be sure 
to live by faith on the Son of God, who has purchased 
you at the expense of his own blood. Then will God, of 
a truth, impart unto you the spirit of adoption, to bear 
testimony to your souls, that you are his children, his 
heirs, and joint-heirs with Christ, to everlasting glory. 
Amen. ^ ■ ' \ 



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